Changing the Concepts of Quranic Terminology as an Application of the Jurisprudence of the Qur'anic Tongue

صورة تحتوي على نص, الخط, رسوم متحركة

Changing the Concepts of Quranic Terminology as an Application of the Jurisprudence of the Qur'anic Tongue

In the name of God, the Most Merciful, the Most Compassionate

﴿A Book We have sent down to you, blessed, that they may reflect upon its verses and that those of understanding may remember. [Surah Sad: 29]

In life's complex journey, humanity finds itself confronted with a torrent of information and ideas that contribute to shaping its concepts and perceptions of the universe, of itself, and of its eternal destiny. However, these concepts, which form humanity's lens on the world, are not always clear or accurate. They may be plagued by ignorance, inclination of passion, misinterpretation, the limitations of blind imitation, and other factors that can distort facts and lead astray. Here, amidst this challenge, the paramount importance of correcting concepts emerges. They are the light that dispels darkness, as the Almighty said: ﴿Indeed, there has come to you from Allah a light and a clear Book. * By which Allah guides those who pursue His pleasure to the ways of peace and brings them out from darknesses into the light, by His permission, and guides them to a straight path. [Surah Al-Ma'idah: 15-16].

Correcting concepts is not an intellectual luxury, but rather a faith-based and methodological necessity to achieve the desired guidance, a sound understanding of religion, and righteousness on the straight path that we have been commanded to follow. Misconceptions, like a blur obscuring the light of truth from insight, inevitably lead to erroneous applications of religion's lofty purposes and sow the seeds of division and conflict within the nation. By striving to correct these concepts, we remove that blur, open insight to the truths of revelation, and, God willing, guide to the straight path.

This book, titled "New Concepts and Interactive Contemplation: The Qur'an in the Age of Digitization and Digital Manuscripts," aims to reconstruct the edifice of a correct understanding of religion and life. This is achieved by introducing a series of authentic concepts derived from the Qur'an, which extend to various areas of life: religious, intellectual, social, and economic. It is a sincere invitation to re-read the Book of God and reflect on its verses with depth and contemplation, to critique interpretations that have been incorrect or influenced by limited historical contexts, and to rehabilitate the inner meanings and hidden treasures of the verses that form the essence of the eternal Qur'anic message. The book also encourages harnessing the tools of the age, such as modern technology and collective interaction, to understand the Qur'an more deeply and comprehensively, inspired by the truthful saying: ﴿Do they not then ponder over the Qur'an, or are there locks on their hearts? [Surah Muhammad: 24].

  1. Book Methodology: Return to the Original and the Manifest Light

This book's methodology is based on two main axes: correcting the misconceptions that have accumulated through the ages, and a serious and genuine return to the contemplation of the Holy Qur'an as an authentic starting point for reform and renewal in the lives of Muslims, both individuals and groups. We are inspired by the words of God Almighty: ﴿And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims. [Surah An-Nahl: 89]. This verse confirms that the Holy Qur'an is the first and last reference, and that some of its parts interpret others, which is the unique divine approach. Did not God Almighty explain the attribute of "The Straight Path" in Surat Al-Fatihah: ﴿The path of those upon whom You have bestowed favor, [Surah Al-Fatihah: 7], and then detailed who these blessed ones are in Surat An-Nisa: ﴿And whoever obeys Allah and the Messenger – those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions. [Surah An-Nisa: 69].

This integrated methodology includes the following axes:

  1. Understanding the Qur'an with its Internal Rules: Starting from the principle that the Qur'an interprets itself, taking into account the general context (the overall purposes of the Qur'an) and the specific context (the reason for revelation and the specific subject of the verses).

  2. The Clear Arabic Tongue: Absorbing the concepts of the Qur'an as understood by the first generation to whom the Qur'an was revealed in its language, as the Arabic tongue transcends the boundaries of language to include culture, thought, and environment, guided by authentic linguistic dictionaries.

  3. Contemplation with Mind and Heart Together: Engaging the mind in understanding the verses, and sensing their spiritual and moral meanings in the heart, to achieve the desired balance in reception.

  4. Focusing on the Overall Purposes of the Qur'an: Understanding the verses in the light of general purposes such as achieving justice, mercy, and benevolence, as in the Almighty's saying: ﴿Indeed, Allah orders justice and good conduct and giving to relatives... [Surah An-Nahl: 90].

  5. Stripping Away Historical Influences and Returning to the Original Text:

  6. The Use of the Scientific Method: Accurate linguistic analysis and comprehensive objective analysis of verses.

  7. Dealing with the Qur'an as a Comprehensive Book of Guidance: Realizing that the Qur'an is not merely a book of jurisprudential rulings, but rather an integrated way of life that guides humanity in all aspects of its existence.

  8. Cooperation and Knowledge Integration: Benefiting from the efforts of sincere scholars and researchers and encouraging rigorous scientific research on the Holy Qur'an.

  1. Interactive Contemplation and Digitization: Towards a Contemporary and Authentic Understanding

In an era overflowing with technology and accelerating digitization, this book offers a renewed vision of Qur'anic contemplation, making the original Qur'anic manuscripts (both physical and digital) a pivotal starting point. This is manifested in:

The Holy Qur'an is God's strong rope and His great grace upon all humankind, ﴿O mankind, there has come to you a conclusive proof from your Lord, and We have sent down to you a clear light. [Surah An-Nisa: 174]. It is the opportunity for salvation and cultivation in this world and the hereafter. The choice ultimately belongs to humanity: either to make it a light, a guide, a healing, and a way of life by following it and seeking its wisdom, thereby attaining happiness in both worlds; or to turn away from it and abandon it, making it an argument against oneself and deserving misery and loss. Let there be a sincere and serious return to the Qur'an; its contemplation, understanding, and action are our supreme project and our path towards salvation and pride.

Presented in the form of an integrated series of specialized and interrelated articles, this book represents a novel and comprehensive vision that addresses a central problem: how to understand and contemplate the Holy Qur'an authentically and effectively in our digital age, transcending the problems of traditional understanding and the historical influences that may obscure its lights. These articles combine to introduce a "reactive contemplation" methodology that goes beyond superficial reading and invites a deep dive into the Qur'anic text.

The book starts from a diagnosis of the prevailing crisis of understanding, offering solutions by returning to the basic origins and sources: the Qur'an itself (as the primary interpreting source) and the original Qur'anic manuscripts, emphasizing the understanding of the "clear tongue of the Qur'an" and its internal rules. The book is not content with criticism, but presents a series of new concepts and original insights that reconstruct the correct understanding of religion and life.

The ultimate goal of this integrated series is to enable the reader to build a living and direct relationship with the Qur'an, through a deeper understanding of its purposes and the application of its teachings as a comprehensive "book of guidance" in all aspects of their life, and to contribute consciously to building a society whose values are inspired by divine revelation and react positively to the challenges of the times. It is an appeal to every human being who seeks truth, seeks spiritual and moral elevation, and desires to build a healthy and cohesive society, responding to the call of truth: ﴿And hold firmly to the rope of Allah all together and do not become divided. [Surah Al-'Imran: 103].

We ask Allah to grant success and recompense, and to make this work purely for His honorable Face and beneficial to His servants.

Nasser Ibn Dawood

Islamic Engineer and Researcher

March 13, 2025


Index

Changing the Concepts of Quranic Terminology as an Application of the Jurisprudence of the Qur'anic Tongue 2

Index 7

1 Passages from the original manuscripts of the Holy Quran 22

2 The original manuscripts of the Qur'an: an essential key to contemplating the immortal text 25

3 Personal Digital Manuscript: Your Intelligent Contemplation Companion 27

4 Digital Manuscripts: A Shield and a Sword in the Battle to Preserve the Qur'anic Text 33

5 Ottoman painting and frequent recitations: the unity of the text and the richness of reception in the journey of Quranic reflection 36

6 "Parallel Religion": How did the abandonment of the Qur'an lead to an alternative reality? 39

7 The Noble Qur'an: The Only and Sufficient Source of Islam 41

8 The Noble Qur'an: The Supreme Hadith and the Noble Faisal 43

9 The Noble Qur'an: The guidance of the origin between the dispersal of books and the sufficiency of the "supreme hadith" 45

10 The methodology of contemplating the Qur'an: a return to the "clear Arabic tongue" and the rules of internal understanding 48

11 Liberation of the Qur'an from Monopoly: Towards Interactive Management for All 52

12 The fruits of following and the consequences of symptoms: the Qur'an between guidance and misery 54

13 Redefining Perceptions and Rethinking Back: A Roadmap for Reform and Renewal 56

14 Series: Towards a deeper understanding of the Sunnah of the Prophet: Methodology for Critical Dealing with Hadiths in the Light of the Noble Qur'an 59

14.1 When Narratives Raise Questions: Models and Challenges 60

14.2 The Qur'an First: Establishing the Reference and Method 63

14.3 Prophetic Infallibility: Limits and Influence on Understanding the Sunnah 66

14.4 The Balance of Criticism: Criteria for evaluating novels from a Quranic and linguistic perspective 68

14.5 From theory to practice: analysis of modern and Quranic models 71

14.6 Contemporary readings of the Sunnah: between methodological boldness and the pitfalls of interpretation 74

14.6.1 Motives behind contemporary readings of the Sunnah: 74

14.6.2 Methodological tools used (and their evaluation): 75

14.6.3 Examples of contemporary readings of the year (with an extensive critical analysis of the ideas of "") (احمد ياسر): 76

14.6.4 Possible positive and negative effects of contemporary readings: 79

14.6.5 Towards a balanced approach to renewal: 80

14.7 Towards a conscious and responsible management of the Prophet's heritage 81

15 Series: Shadows of Heaven and Hell: The Facts of Existence between this World and the Hereafter 82

15.1 The gardens and rivers of the Qur'an: between the "like" of sensory bliss and the reality of existential proximity 82

15.2 The Promised Bliss of Paradise: "Such as" sensual pleasure and exceeding the limits of the world 83

15.3 Paradise of proximity: between the "like" of bliss and the manifestations of the soul and knowledge 84

15.4 Hellfire: Between the felt and the veil of distance 87

15.5 The Isthmus: The Veil of Revelation or Ongoing Reality? 88

15.6 God's mercy and the balance of justice: the scope of eternity and the vastness of paradise 89

15.7 Living in the shadows: how do we live the realities of heaven and hell today? Conclusion: Practicality" 90

15.8 Husbands of Paradise - Hur Ain - and Abkar: Between the Comprehensiveness of Bliss and the Interpretations of Significance 92

15.9 Scale of torment and its types: from the "lowest" to the "greatest" and from "hell" to "hell" 96

15.10 Building Paradise with Our Own Hands: Good Words and Good Deeds 98

15.11 Degrees of Heaven and Places of Closeness: From the "Paradise of Shelter" to the Higher "Paradise" 100

15.12 Paradise of Bliss: Sensual Embodiment or Existential Veneration? A Journey into the Verses of Promise 101

15.13 Hell's Darks and Types of Torment: From the "Lowest" to the "Greatest" and from "Blasting" to "Praying" 102

15.14 The colors of the divine statement: the symbolism and connotations of colors between heaven and hell and the states of the soul 104

15.15 The journey of the soul: from the world to the isthmus - the resurrection - then the eternal destiny 110

15.16 The soul in the balance: who is responsible for the torment? What is its purpose? 111

15.17 List of Quranic verses that have been relied upon 113

15.18 Intertwined Worlds: Angels, Jinn, and God's Universal Briefing 116

15.19 Fajr: Truth Revealed and Awareness Dawn.. A New Reading in the Verse of "The Qur'an of Fajr" 118

15.20 Shadows of Paradise and Hell in the World: Embodying Bliss and Torment in Our Lived Reality 119

15.21 Shades and meanings: living with the facts of existence between this world and the hereafter 123

16 Series: The Soul in the Qur'an: The Journey of Existence - Responsibility and Destiny 124

16.1 Map of the human entity: the distinction and functions of the soul, heart, heart, and soul 124

16.2 The soul between assignment and choice: human responsibility for his actions 127

16.3 The death of the soul or its death? The fact of the "taste of death" and the disconnection 129

16.4 The Soul in the World of the Isthmus: Awareness - Accountability - and Initial Reward 131

16.5 The Day of Resurrection: Reckoning - Libra - and Witnesses 133

16.6 The eternal destiny of the soul: paradise of bliss or hellfire? 135

16.7 Self-purification: the path of salvation and the farmer 136

16.8 Degrees of the soul: from the bad to the reassuring 139

16.9 The soul as Adam's First "Husband": Reflections on the Qur'anic Discourse on the Beginning of Creation 140

16.10 The Soul and the Shock of Truth: Why Resist What May Free Us? 142

16.11 Illusions of Atonement: How to Build a False Bulwark to Escape Responsibility? 144

16.12 When the soul forms religion at its whim: the impact of inherited distortions on our consciousness 145

16.13 and your husband is Paradise": Did Adam have a husband other than Eve? An hermeneutical reading of the concept of "self" as an internal pair 147

16.14 The soul and the bad partner: managing the internal conflict towards integrity 150

16.15 The soul between the revelation of the Most Merciful and the whispers of Satan: understanding the mechanisms of internal and external influence 152

16.16 The soul in the face of obsessive disorder Al-Khanas: Quranic strategies to fortify the heart and heart 155

16.17 "Spouse Self": Towards a Harmonious Functional Partnership with Self to Achieve Succession 157

17 Laylat al-Qadr Series 159

17.1 Introduction: 160

17.2 Laylat al-Qadr in the Qur'an: reflection on meanings and illuminations from Surat al-Qadr 160

17.3 A New Reading of Surat Al-Qadr: A Mystical Vision from the Perspective of Ihab Hariri 161

17.4 Surat Al-Qadr from a Contemporary Perspective: An Analytical Reading of Dr. Youssef Abu Awwad 162

17.5 The Personal Night of Power: Righteousness and Good Work at All Times 163

17.6 Laylat al-Qadr: The Light of Guidance between Science and Faith 164

17.7 Laylat al-Qadr: Between the spaciousness of interpretation and the dangers of superstition 166

17.8 Laylat al-Qadr: A renewed vision that combines cosmic energies and human activation (Yasser Ahmed's perspective) 167

17.9 Conclusion: 168

18 The general idea of the series: "Faith between Text and Contemporary Hermeneutics: A Journey into a Deeper Understanding". 169

18.1 Introduction to the dialectic of faith: Why do we differ in understanding a pivotal term? 169

18.2 Faith in the balance of language and terminology: the vision of Firas Al-Munir Academy and its decisive critical approach 170

18.3 "Nullifiers of Words": The Argument of Opposites in Refuting the Behavioral Interpretation of Belief in the Firas Al-Munir Academy Curriculum 173

18.4 "Trust", "Believe in One Another", and "Believe in Him": Resolving the Radical Differences in the Curriculum of Firas Al-Munir Academy 175

18.5 "Safe for him": Dismantling the significance of trust by saying in the curriculum of Firas Al-Munir Academy 178

18.6 "Believe" and "Believe": Dismantling the Synonymous Claim and Rooting Linguistic and Terminological Differences in the Firas Al-Munir Academy Curriculum 180

18.7 "Their Trusts Have Shepherds" and "Amin/Al-Amin": Completing the Deconstruction of "A-M-N" Derivatives in the Firas Al-Munir Academy Curriculum 184

18.8 Faith as a transgressive act and social behavior: the proposals of Abdul Ghani bin Odeh - Khaled Al-Sayed Hassan - and Youssef Abu Awwad 187

18.9 The concept of "Islam" in the light of contemporary interpretations: between the cosmic order, peaceful behavior, and the universality of the same religion 189

18.10 The Sunnah of the Prophet between the "mission" and the "message": a look at authenticity and employment in contemporary thought 192

18.11 Methodologies for Contemplating Between Academic Rigor and Self-Interpretation: A Critical Reading 194

18.12 Towards a Balanced Conception of Faith: Gathering Threads and Foreseeing Prospects 197

19 Tasbeeh in Islam: From the depth of honor to the prospects of work and life 199

19.1 The Fundamental Concept of Tasbeeh in Islam: Transcending Words 200

19.2 Exploring the Diverse Forms of Praise: Multiple Manifestations of a Single Cult 202

19.3 Praise and praise: a complementary relationship to the realization of God's majesty 205

19.4 The practical dimension of praise: from words to deeds 206

19.5 Understanding "Glory be to You": The Manifestation of God's Greatness and His Transgression of Laws 208

19.6 Timing and Etiquette: When and How to Swim to Maximize Spiritual Impact? 210

19.7 Towards a Balanced and Comprehensive Understanding of Praise: A Way of Life for the Believer 213

20 Series "Fasting" 215

20.1 Introduction - Fasting: Is it just abstinence from food and drink? 215

20.2 Types of fasting in the Qur'an: fasting and fasting 217

20.3 Fasting as a method of Quranic reflection (Part One) 219

20.4 Fasting as a method of Quranic reflection (Part Two) 222

20.5 Details of contemplation in the verse of fasting (Al-Baqarah: 187) 225

20.6 "And do not eat your wealth among you in vain" (al-Baqarah: 188) in the context of contemplation 228

20.7 "They ask you about the crescents" (al-Baqarah: 189) in the context of reflection 231

20.8 Contemplation of worship: from fasting to prayer - zakat and pilgrimage 234

20.9 Fasting as a method of Quranic reflection. 238

20.10 Fasting in the original manuscript of the Qur'an Changing the building means changing the meaning 239

20.11 Fasting in the Qur'an: A Method of Reflection that Transcends the Boundaries of Time and Space 241

20.12 Crescents: They are not lunar crescents, but the new meanings that come to us and appear during reflection. 243

21 The "Hajj in the Qur'an" series presents a new and comprehensive vision of Hajj: 244

21.1 Rediscovering the Hajj: A Journey Beyond Place 244

21.2 Hajj: An Integrated Intellectual and Spiritual Journey 244

21.3 The symbolism of pilgrimages: beyond the apparent rituals 245

21.4 Quran Witnesses: Verses Supporting New Understanding of Hajj 246

21.5 Hajj is not a trip to Mecca.. but a journey in the worlds of knowledge! 247

21.6 "Hajj is a need".. Are we aware of our true need? 247

21.7 "And he authorized the people to go on pilgrimage." A global call to meet the need 248

21.8 "Men and against every atrophy". Who are invited to answer the call? 248

21.9 "Most famous information".. When is the real Hajj due? 249

21.10 Hajj.. Calamity or grace? A reading of the new concepts of the obligation of age 250

21.11 Hajj.. The continuous journey of a lifetime in seeking knowledge 252

21.12 The concept of Hajj (and authorized in people Hajj) 254

22 "Prayer" Series: A Journey of Consciousness and Change 257

22.1 The crisis of prayer: diagnosing the defect and searching for the essence of worship 257

22.2 Satan's methods of destroying prayer: how to confront the hidden enemy? 259

22.3 Types of Prayer in the Qur'an: A Holistic Vision Beyond Movements 261

22.4 Mihrab Prayer: Your Practical Guide to Deep Spiritual Contact 263

22.5 Prayer in the Qur'an: A Journey towards Piety, a Bridge to Communication, and a Driver of Change 266

22.6 Shortening Prayer: Seeking Certainty and Challenging Heritage 268

22.7 Beating in the ground: getting out of the intellectual comfort zone 269

22.8 Prayer as a Journey to Certainty: The Integration of "Shortening" and "Striking on the Ground" 271

22.9 Prayer and Change: How to Make Your Prayer the Key to a Better Life? 272

22.10 Towards the renewal of religious understanding: qibla - fasting - prayer - mosque - and the sacred month 274

22.11 Hajj: A journey of self-discovery and knowledge building 276

22.12 Prayer and Zakat: The Duality of Worship and the Pillar of Society 280

22.13 Prayer, Zakat and Good Deeds: The Triangle of Faith that Builds the Individual and Society 282

22.14 The Prophet in us: Discovering common sense and building a complete human being 284

22.15 Prayer, Zakat, and the Prophet: The Pillars of Building Good Citizenship 286

22.16 Prayer (with a thousand and a lam), prayer (with a pronoun), and prayer on the Prophet: the journey of integration in life (additional expansion) 288

22.17 Typical prayer: not a rigid ritual but a living and comprehensive communication 290

22.18 Prayer: The Journey of the Soul and the Healing of Body and Mind 292

22.19 Prayer in the Qur'an: Beyond Ritual Movements - A Vision from the Perspective of Engineer Khaled Al-Sayed Hassan and Professor Yasser Al-Adirqawi 294

22.20 Energy Prayer: Beyond Movements. Journey through the gates of the universe 295

22.21 Thoughts of a believer between the conviction of reason and the nostalgia of the soul: kinetic prayer and beyond 297

22.22 A Rereading of the Crisis of Prayer: From the Weight of Rituals to the Spaciousness of Connection 298

22.23 Prayer between the specified time and the age record: a reading in the interpretation of verse 103 of Surat An-Nisa 300

22.24 Mihrab Prayer: Monologues without chains. The Spirit's renewed dialogue with its Creator 302

22.25 Contemporary Perspectives on Understanding Prayer: Dr. Samer Islambouli's Vision as a Model 304

22.26 Numbers in the Qur'an and Prayer: Deducing the Number of Rak'ahs with the Accurate Calculation Methodology 306

22.27 "Prayer: A Journey of Awareness and Change" Series: A Comprehensive Summary and Summary of Ideas 309

23 Series on the concept of moral washing and acclamation 311

23.1 The concept of washing the face and hands and wiping the head and feet in the Qur'an 311

23.2 Ablution in the Qur'an: A New Reading Beyond Rituals Towards Intellectual Liberation 312

23.3 Moral washing and self-purification in the Qur'an: purifying the inner is the path of the farmer 314

23.4 "And His throne was on water": spiritual water and the basis of the cosmic order as a prelude to understanding purity 315

23.5 Washing janaabah in the Qur'an: Transcending Physical Purity to Deep Spiritual Purification 316

23.6 "Wash your face...": a symbolic reading of the act of purity in the Qur'an (what is known as ablution) 318

23.7 Sensory and moral purity: integration that does not contradict in the Qur'anic understanding 319

24 Series: Does the Holy Qur'an hold numerical secrets for prayer? 321

24.1 Direct semantics - How does the repetition of words indicate the number of prayers and rak'ahs? 321

24.2 Accurate calculation methodology - literal values and basically the number 19 322

24.3 Application of the numerical methodology - calculating the rak'ahs of the five prayers 323

24.4 Context and interpretation - esoteric semantics and their relationship to the Sunnah and frequency 324

25 Series: "Insights Towards God: A Journey to Transcend the Ordinary and Realize the Truth" 325

25.1 Who is God? Searching for the truth behind the guise of common perceptions 325

25.2 Your Blue Fingerprint, O Qur'an: How does the Qur'an prove its divine source and relate to our reality (the concept of credibility)? 327

25.3 God is not what they imagine: deconstructing the fallacies of anthropomorphism and the limits of space 329

25.4 God's Unchanging Laws: Understanding the Divine Dispensation between the Order "Be" and the Laws of the Universe (and Data as Their Source) 331

25.5 Manifestations of the divine order: a reading in the concepts of water - the throne - the merciful and the equator 333

25.6 Heavenly messages in your day: understanding direct divine intervention as "statements" received by the heart 335

25.7 Contemplation: The Lost Key to Knowledge - Reading the Verses of God in the Book and the Universe (In Search of Authenticity) 336

25.8 Not just a text: understanding the Qur'an as a 'communicator' with its unique linguistic system 338

25.9 The whisper of slavery - not the dialogue of peer: the art of supplication - asking for data - and the descent of tranquility 341

25.10 No injustice today: understanding God's absolute justice and rejecting images of cruelty and absurdity (and the role of the heart in receiving or refraining from guidance) 343

25.11 Why does a perfect god allow evil? Deconstructing the dilemma and understanding wisdom (and the role of feeding from the two data trees) 345

25.12 The wisdom of proverbs - not the appearance of analogy: a new understanding of the proverbs of animals in the Qur'an (and the manifestations of the two trees) 347

25.13 Stability and Movement: How the Divine Order Manifests in the Universe and the Qur'an (as a System of Data and Integration in Credibility) 348

25.14 "And to the remembrance of God is great": remembrance as an energy gate for permanent communication and the pulse of living monotheism 350

25.15 Who is your God and who is your Lord? Revealing the references and sources of education in our lives 352

25.16 There is no god but Allah": The unification of God and God as a way of life and the salvation of a nation 354

25.17 Beyond the lexicon: Treasures of meanings in "play/play", "god/lord", and other Qur'anic words 356

25.18 Certainty does not disappear with doubt: how to deal with the interpretive heritage with a critical mind? 357

25.19 Monotheism in Life: How do we live our deep understanding of God (in the world of data, hearts, monotheism of God and Lord, and the true method)? 359

26 A Journey to the Knowledge of God: Worship, Vision, and Divine Speech 361

30 "Deism and Divinity" Series - Towards a Renewed Understanding of the Noble Qur'an 364

30.1 God's Lordship and Relative Deism - The Basis 366

30.2 Gabriel: The faithful messenger and mediator between God and mankind 369

30.3 The Boundaries between God and Gabriel: Controlling the Concepts of Monotheism - Worship and Supplication 371

30.4 Evidence from the Holy Qur'an on the Lordship of Gabriel (in the functional sense) 376

30.5 The crisis of consensus and reflection in Islamic thought 378

30.6 "The Hand of God" and "The Hand of the Lord": A Reading of the Qur'anic Semantics between Support and Power 381

30.7 The hierarchy of lordship in the vision of bin Odeh and Firas Al-Munir 383

30.8 "And your Lord came" - between the divine coming and the divine dispensation 385

30.9 The Day of God and the Day of the Lord, the Face of God and the Face of the Lord: An Approach to the Temporal and Conceptual Dimensions 387

30.10 "Lord of the people": prevailing ideas and their hidden authority 389

30.11 Summary of the series "Deism and Divinity" - Towards a renewed understanding of the Holy Qur'an 392

31 Divinity Series - An Introduction to Understanding God in the Qur'an 394

31.1 "One God": a functional system that goes beyond traditional understanding and reading in the name "God" 394

31.2 Types of worship: between legal assignment and realistic submission 397

31.3 "Al-Rahman": The manifestation of order and law in the world of creation 399

31.4 "Goddess without Rahman": scientific excellence and acquired ability within the laws of the universe 401

31.5 Stars and Hunting: Symbols of Guidance and Science on the Journey of Optional Divinity 403

31.6 The servants of Rahman: the model of balanced and bonding divinity 407

31.7 The Duality of Command and Creation: The Key to Understanding the Universe and Man 409

31.8 Attributes of believers: data handling skills and keys to access the world of command 412

31.9 Angels and Cosmic Data Management: A Look at the Five Vital Processes 414

31.10 Book, Writing, and Reading: The Dynamics of Data Transformation between Command and Creation 417

31.11 Cut letters: mysterious symbols or keys to the world of command? 419

31.12 The Arabic tongue shown: the mirror of the universe and a miraculous divine system 422

31.13 The Conclusion of the Divinity Series: Towards a Conscious Unification between Choice and Order 423

32 Keys to understanding deism and divinity – a balanced critical analysis 426

32.1 The "One God": a functional system that transcends traditional understanding 427

32.2 The boundaries between God and Gabriel - controlling the concepts of monotheism - worship and supplication 428

32.3 "Al-Rahman": The manifestation of order and law in the world of creation 431

32.4 "Goddess without Rahman": scientific excellence and acquired ability within the laws of the universe 432

32.5 The Lord: Between separation from God and the manifestation of lordship in Him - a dialectical analysis 435

32.6 The "Lord of the People": Between Traditional Interpretation and the Power of Hidden Ideas 437

32.7 The High and the Most High: Levels of Management and Implementation in the Cosmic Order 438

32.8 Angels: Commanding Soldiers and Implementers of Divine Management 440

32.9 Laylat al-Qadr and the process of creation: from the command of "be" to the stages of cosmic download 442

32.10 Temporal dimensions in the Qur'anic discourse: between the "Day of God" and the "Day of the Lord" 444

32.11 Integration of concepts and multiplicity of visions - a summary and exploration of the future 447

33 Series "Beating in the Qur'an" 449

33.1 "Beating in the Qur'an: The Problem of Traditional Understanding" 449

33.2 "In the language: does 'hit' necessarily mean physical beating?" 450

33.3 "Unconventional Approaches to the Interpretation of 'Beat Them': Exploratory Attempts" 452

33.4 "God's Lordship and Relative Deism: Does It Have to Do They Strike Them"?" 454

33.5 "Alternative Interpretations of 'Multiply Them': Towards an Integrated Understanding" 455

33.6 "Conclusion and Recommendations: Towards a Responsible Reading of the Qur'an" 458

34 Correcting misconceptions about jinn and demons 459

34.1 Jinn between text and interpretation: a systematic framework for understanding 459

34.2 "Linguistic roots: Are 'jinn' supernatural beings?" 461

34.3 "Jinn in the Qur'an: Semantic Resilience and Multiple Contexts" 464

34.4 "Orcs in the Qur'an: Are They Really Terrifying Demons?" 466

34.5 Demons in the Qur'an: Who are they and what is their truth?" 468

34.6 "Misunderstanding of jinn and demons: causes and consequences" 470

34.7 "Djinns and demons in contemporary reality: how to deal with them?" (Series Conclusion) 473

35 Numbers in the Qur'an: Beyond Quantum to Quality and Contemplation 475

35.1 "Methodological Introduction" Is every number in the Qur'an a "number"? 475

35.2 Numbers in the description of the divine self and the denial of polytheism 477

35.3 Numbers describing how and when 479

35.4 Re-reading "Muthanna, Three and Four" in the Marriage Verse 481

35.5 Numbers in the context of divorce and 'iddah: a description of the process and the situation, not just a numerical count 483

35.6 "Twice" and "Times" as an indication of how and extreme repetition: a deeper understanding of numbers in the Qur'an 486

35.7 "Seven Heavens" and "And of the Earth Like Them": A Descriptive Construction, Not an Exclusive Number 488

35.8 Cosmic Numbers and the Divine Concept of the "Day": Amounts and Indications Beyond Earthly Calculation 489

35.9 Degrees of immortality and the concept of the "day" in the hereafter: between the Day of Judgment and the Last Day 492

35.10 The number eight and its significance in the "Throne Bearer": A reading in the Almighty's saying, "And the throne of your Lord shall be carried over them at that time eight" 494

35.11 Numbers 100 and 80 in Surat An-Nur: The symbolism of "flogging" as a social manifestation 496

35.12 Quantum accuracy: the literal use of numbers in the Qur'an and the authenticity of its transmission through manuscripts 498

35.13 The symbolism of repeated numbers in the Qur'an: an invitation to systematic reflection 500

35.14 Issue 19 and the "numerical miracle" theory: between textual truth and methodological controversy 502

35.15 Recurring numbers as personal messages? A reading in contemporary interpretations "the model of Dr. Hani Al-Waheeb" 504

35.16 Numbers in the Qur'an and Prayer: Numerical Secrets and Mystical Significance 506

35.17 Summary of the series of articles on "Numbers in the Qur'an" 508

36 A journey into the depths of remembrance 509

36.1 Beyond remembering - linguistic roots and semantic essence of the male 509

36.2 Remembrance between heart and mind - the psychological and spiritual dimension of memory 511

36.3 Diving into the depths - the concept of hidden remembrance and the paradise of knowledge 513

36.4 Remembrance as a way of life - from inner evocation to practical application 515

36.5 Integrated Male Fabric - A Holistic View of the Awareness and Communication Journey 517

37 Supplication in a clear Arabic tongue: a renewed reading in the relationship with God 518

37.1 The essence of supplication and its place in Islam 518

37.2 Etiquette of supplication and reasons for answering 519

37.3 God's wisdom in responding to supplication 520

37.4 Understanding the unique nature of communication between the Creator and the creature - The Art of Supplication 521

37.5 Supplication between trust and taking the reasons 524

37.6 Supplication between glorifying God and understanding His discourse: methodology and meanings 525

37.7 Praise hope and blameworthy wishful thinking: a subtle discernment in the heart of the believer 527

37.8 Supplication between the wings of fear and hope: the balance of the believer in his walk to God 528

38 Series: "The Best Stories: Exploring the Renewed Depths of Surat Yusuf" 529

38.1 Joseph's Story: The Immortal Narrative and Basic Lessons 530

38.2 Beyond Words: Linguistic Analysis and Interpretive Challenges in Surat Yusuf 533

38.3 Joseph and the Inner Kingdom: The Journey of Consciousness and Psychological Conflict in the Sura 536

38.4 From the Well of Adversity to the Earth's Treasuries: Lessons of Leadership, Management and Confronting Corruption 538

38.5 Surah Yusuf: A renewed source of lesson and mercy in our contemporary life 540

39 Series: Murder - coercion - tyranny - invasions - and the camel's necks in the Noble Qur'an - deconstructing the narrative and rereading 542

39.1 Juggernaut in the Qur'an – Deciphering the "easy temptation" and rejecting coercion 544

39.2 Editing the concept of "killing" in the Qur'an: from taking a soul to stopping the path (a new reading of the verses of killing and fighting) 545

39.3 "Fighting" in the Qur'an – From Sword and Blood to "Intellectual Fighter" 547

39.4 "No compulsion in religion" – the dominant rule and founding principle 548

39.5 "Do not kill your children": a deeper reading of the concept of murder in the Holy Qur'an 549

39.6 Camel - Did you kill the camel or kill the coal? 550

39.7 Flogging and cutting in the Qur'anic balance - discipline and reform or corporal punishment? 552

39.8 "The myth of invasions: did the Abbasids invent a warrior prophet? Critical Quranic Reading" 555

39.9 Slaughter and sacrifice in the Qur'an - is it blood or meaning? Reread "Separate and Commit Suicide" 557

39.10 "I see in a dream that I am slaughtering you" - The symbolism of sacrifice and transcending the letter in the story of Abraham 560

39.11 "Stoning" in the Qur'anic balance - from throwing stones to throwing ideas 562

39.12 "Stoning" in the Qur'an - Deconstructing the myth and killing intellectual terrorism 564

40 The Qur'an and the Children of Israel: From Ethnic Understanding to Conceptual Perception of Divine Laws 566

40.1 The Children of Israel in the Mirror of the Qur'an: Transcending Historical Narrative to the Eternal Human Lesson 566

40.2 From clay to honesty: "humans", "man", and "Israel" in the Qur'anic composition of backward humanity 568

40.3 Those who have guided" and "the Jews" in the Qur'anic perspective: from guidance to closure and the polytheism of tradition 570

40.4 Christians" and "Ansar" in the Qur'anic balance: from the support of truth to the trap of passion and exaggeration 573

40.5 Home Revelation: "The Book", "The Torah", and "The Injil" in the face of human distortion and the domination of the Qur'an 576

40.6 Beyond the "People of the Book": "polytheist", "Majusi", and "Sabians" in the balance of the Qur'an and the criterion of salvation 578

40.7 "The true Muslim" is the way of salvation and the guiding compass 581

40.8 The Children of Israel in the Mirror of the Qur'an – an inexhaustible human lesson and a lesson for all humanity 584

40.9 Why the Children of Israel? Manifestations of intellectual and behavioral polytheism in the Qur'anic model 586

40.10 Series Conclusion: 598

41 Rereading Quranic Concepts: A Vision that Transcends Letter to the Soul and Thought 599

42 The Human Caliphate Project: The Purpose of Existence and the Tool of Investigation (Qur'an) 602

43 Rites as Tools of Caliphate: Reunderstanding Prayer and Fasting 603

44 The Voice of Reality: How did the Qur'an address the early contemporaries and provide credibility? 605

45 The concept of worship in Islam: comprehensiveness and depth beyond rituals 606

46 "We" in the Holy Quran 608

47 "Spouse" and "Spouses" in the Qur'an: Beyond Biological Coupling Towards Functional Partnership 611

48 Deciphering (women: 3) "two, three, and fourth": legislation for solidarity or a license for pluralism? 613

49 "Men" and "Women" in the Qur'an: Towards a Functional Understanding that Transcends Gender Segmentation 615

50 The Roots of Historical "Distortion": The Impact of Literal versus Functional Understanding on the Prophet's Image and Legislation 617

51 The Echo of the First Revelation: The Qur'an and the Establishment of Equal Human Dignity 620

52 Re-reading verse 37: From the distorted story of "Zaid and Zainab" to the legislation to lift social embarrassment 622

53 "The Tongue of the Clear Qur'an": Keys to Reflection to Go Beyond Literal Understanding to Functional Meanings 625

54 "Will they not contemplate?": Your individual responsibility to understand the Qur'an 627

55 From Contemplation to Application: Building a Society of Quranic Justice and Equity 629

56 Deciphering the Qur'an: The Methodology of Esoteric Contemplation and its Applications 630

57 The wisdom of proverbs - not the appearance of analogy: a new understanding of animal parables in the Qur'an 632

58 "Do not follow the majority": The Qur'an calls for independence of reason and rejection of tradition 633

59 Interpretation of the verses of Surat Maryam (Kahyas) 634

59.1 Interpretation of the cut letters (Kahias): 634

59.2 Interpretation of verses from Surat Al-Kahf 635

60 May God extend and the soldiers of God 636

61 Livelihood in the Qur'an: Between material giving and spiritual overflow 638

62 The journey of ascension to the sky of livelihood: access keys and contraindications to elevation 640

63 "Libra" and "adultery" – understanding the dysfunction of the life system 642

64 "Paradise" and "Hell" – Existential Situations We Are Living Now 644

65 "Skin" and "leather" – between the sensory envelope and the intellectual veil 645

66 A Journey into the Types of Praise: Between the Tongue - Thought and Action 649

67 The difference between interpretation - interpretation and reflection 651

68 . Redefining "Arabic" in the Qur'an: 653

69 . "tongue" vs. "tongue": 653

70 Reinterpret "download" and "download": 654

71 Redefining Key Concepts in Islam: From Apparent to Essence 655

72 Map of the human entity in the Qur'an: soul - heart - heart - soul - and chest 657

73 The Heart in the Qur'an: From Sense to Comprehensive Consciousness and the Laboratory of the Human Entity 661

74 Revisiting the story of Saleh's camel: is it an animal miracle or a clear sign? 664

75 Beyond Recitation: The Deep Meaning of the Word "Qur'an" and the Need for Contemplation 665

76 "Nessa" in the Qur'an: Between touch and sciatica 667

77 The concept of "your money" in the Qur'an: between material wealth and subconscious tendencies 668

78 Judgment" in the Qur'an: 670

79 The Virgin Mary: a symbol of change and revolution against outdated concepts 671

80 Kahias: The Code of Qur'anic Knowledge and the Key to Contemplation 673

81 The new concept of abrogation in the Qur'an: clarification and clarification instead of removal and annulment 674

82 "Mihrab", "The Wall" and "The Treasure": Quranic symbols that transcend craftsmanship to the horizons of knowledge 676

83 The meaning of the word "soul" in the Holy Quran 678

84 Between God's Revelation and Human Interpretations: Where Does the Role of Reason Lie? 681

85 The call to understand the Qur'an directly and reflect on its verses 682

86 Interpretation of verse 109 of Surat Al-Ma'idah : Does the Prophet Muhammad possess the knowledge of the unseen? 684

87 In a world without books: is the Qur'an still enough? 686

88 The concept of this world and the hereafter in Islam: man's journey between annihilation and survival 688

89 Expanding new concepts in the interpretation of the Qur'anic verse: "God deceases souls..." 690

90 A look at the universe and man 693

91 Creation and evolution 693

92 Heaven and Earth: Beyond the Apparent – Keys to Quranic Understanding 694

93 The Inner "Seven Mathani" and the Inner "Lord": The Code of the Qur'an and the Compass of Certainty 696

94 "Beating in the Earth": the journey of the mind and soul to the depths 698

95 "Corruption on Earth": When the Rope of Contemplation Breaks 699

96 Worship and certainty 700

97 Intelligence and instinct: basis and fuel 701

98 Names, language, and basis of learning 702

99 Sultan and the Opening of the Gates of Heaven: The Power of Science and the Humility of the Spirit 703

100 Additional concepts and interpretations of some Qur'anic words (from a practical and ethical perspective): 704

101 Lying and intelligence: the veil of insight and the closed gates of heaven 705

102 Instinct and Experiences: Potential and Environmental Impact 707

103 Waswasah and Khanas 708

104 Halal and Haram 709

105 The forbidden between fixed eternity and situational flexibility: a reading in the light of necessity and "intelligence" 710

106 The concept of "beating in the ground" 711

107 The concept of marriage and marriage and the difference between them 712

108 The concept of laughter and crying 714

109 The concept of people 715

110 The concept of hunting in the Qur'an 716

111 Stone concept 717

112 New interpretations of some contemplators about Qibla, fasting and prayer: 717

113 You are forbidden: 720

114 Grand Mosque 721

115 Analysis of "Al-Aqsa" 721

116 Hajar's concept: 722

117 The concept of "orphan" and "helper": 724

118 Foundations of the new interpretation: and the creator of the verse "Muslims and Muslim women..." In Surat Al-Ahzab 725

119 Hell in the Quran 726

120 The Heavenly Table: Food for the Body or Food for the Soul? Reflections on Surat Al-Ma'idah 728

121 Marriage( so marry whatever women you want) 730

122 Fire (hell) 730

123 Slaughtering (I see in a dream that I am slaughtering you) 731

124 The concept of "ants" in the Qur'an 731

125 Essay Series: Contemplating the verses of "Like a Mosquito" in Surat Al-Baqarah – Between Tradition and Renewal 733

125.1 The prevailing interpretation of the proverb of the "mosquito" and its connotations (Al-Baqarah: 26) 733

125.2 Immoral people and breaking the covenant – the consequences of refraining from the signs of God (Al-Baqarah: 27) 734

125.3 Signs of divine power and an invitation to reflect (Al-Baqarah: 28-29) 735

125.4 New hermeneutic attempts at the proverb of the "mosquito" – analysis and criticism 735

125.5 The "mosquito" as a symbol of the accuracy of creation and the effect of the easy act - a balanced interpretive reflection 738

126 Asking for forgiveness: deeper than just words. A journey to reform thought and purify the mind 739

127 "And His throne was on water": deciphering divine sovereignty and cosmic order 742

128 "We created you and then photographed you": The Journey of Continuous Creation and Self-Formation in the Qur'an 743

129 From "Humans" to "Man": A Journey of Consciousness and Conflict in a Contemporary Interpretation of the Creation Story – An In-Depth Look 745

130 The concept of hunting in the Qur'an: 748

131 The concept of horses and mules 750

132 The concept of donkeys in the Qur'an 751

133 The difference between "king", "angels", and "soul": 752

134 Qibla: From the direction of prayer to the compass of existential and intellectual life 753

135 The Grand Mosque and the Al-Aqsa Mosque: A Journey of Awareness from Established Tradition to the Furthest Horizon 755

136 The "Middle Nation" as a Campaign of Responsibility: 756

137 Foolishness in the Islamic Heritage and the Noble Qur'an: A Multifaceted Concept 757

138 The concept of "East and West" 759

139 The importance of critical thinking and the pursuit of knowledge: 760

140 The Straight Multi-Path Path: 762

141 Emphasizing the conceptual dimension of the Qur'an: 763

142 The relationship between the Arabic language and the tongue of the Qur'an: 764

143 Angels (Gabriel and Mikael): 764

144 Overall Vision: 764

145 Deconstructing "What Eat the Seven": From Forbidden Food to a Call for Innovation 765

146 The subject of disbelief from a Quranic and linguistic perspective 766

147 The concept of the elephant (did not you see how your Lord did to the owners of the elephant): 769

148 The throne of your Lord 771

149 For the systematic interpretation of the concepts of "believer", "believers", "believer", "Muslim", and "Muslims" in the Holy Qur'an 774

150 Detailing my concept of praise and thanks 776

151 The "Merciful" Name of God: Its Deep Meanings and Impact on Our Lives 778

152 Reviving the country: among the ruins of the self and the architecture of the soul 780

153 The concept of paradise and rivers in the Holy Quran 782

154 Does God exist? Rethinking Cosmic and Subjective Evidence 784

155 God's words: is it an audible voice or inspiration and understanding? 786

156 God's vision: Is it possible in this world? 788

157 The Power of Delivery: The Key to Inner Peace and Real Success 791

158 The meaning of the hour in the Quran 793

159 From Wandering to Guidance: A Journey into the Concepts of Shirk and Monotheism 794

160 Towards a deeper understanding of polytheism: from idolatry to the trap of ideas 796

161 The Heart in the Qur'an: The Ventilator of Contemplation and the Engine of Flipping Ideas to Clarify Meanings 798

162 "The dead" and "the dead": a logical analysis and Qur'anic evidence in understanding "spiritual death" 800

163 Breaking Intellectual Idols: A Critical Reading of the Stories of the Prophets 802

164 Define the basic concepts about Islam, faith and Sunnah 804

165 Fajr: Truth Revealed and Awareness Dawn.. A New Reading in the Verse of "The Qur'an of Fajr" 806

166 The Holy Quran: An inexhaustible running river. Read on the importance of tracking the new from the contemplators 807

167 Fajr: Truth Revealed and Awareness Dawn.. A New Reading in the Verse of "The Qur'an of Fajr" 809

168 Man and Humans in the Holy Qur'an: Towards a Deeper Understanding of Human Being 811

169 Sensing the meanings, energy, sound and shape of letter names 813

170 Book Summary 820

171 Acknowledgements 822

172 References 825

173 Introduction to the initiation of digitizing the original manuscripts of the Noble Qur'an and the Six Book Series: The Light of Reason and Authentic Contemplation 827

P406#y1Passages from the original manuscripts of the Holy Quran

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The original manuscripts of the Qur'an: an essential key to contemplating the immortal text

Introduction: An Invitation to Contemplate at the Root

"Do they not contemplate the Qur'an or on the hearts of its locks" (Muhammad: 24). This great divine call is not just a question, but a renewed call for every Muslim man and woman to penetrate the surface of words and dive into the depths of meanings, going beyond mere reading to deep understanding and vivid interaction with the Book of God. Contemplation is a blessed journey that requires multiple keys to unlocking the treasures of the Qur'an, and one of the most important, and perhaps least addressed by the public, is the manuscript key – a return to the original Qur'anic manuscripts.

This topic aims to lay the foundation for understanding why the study of the original manuscripts of the Qur'an is an essential step and key in the journey of reflection, and how this study enhances our confidence in the Qur'anic text and deepens our understanding of it.

1. Physical evidence of the divine promise of preservation

The greatest thing that ancient Qur'anic manuscripts offer is that they are tangible material evidence of the sincerity of the divine promise to memorize the Holy Qur'an. The Almighty says: "We have revealed the dhikr and we are his keepers" (Al-Hajar: 9). These manuscripts, some of which date back to the early centuries of Islam and even to the era of the Companions, may Allah be pleased with them, stand as historical and scientific testimony that the Qur'anic text we read today is the same text that was written in those early ages.

2. The Most Famous Manuscripts: A Journey Through Time

To approximate the picture, we mention some of the most famous Qur'anic manuscripts that represent milestones in the history of the Qur'anic text:

These examples and many others that are widespread in museums and libraries around the world confirm one truth: the physical preservation of the Qur'anic text.

3. How do manuscripts enhance our understanding of the Qur'an?

Some may ask: how can an old piece of leather or parchment help me understand the meaning of a Qur'anic verse today?

4. A scientific response to suspicions of distortion

At a time when misinformation and suspicion are readily spread, the original Qur'anic manuscripts represent a strong line of scientific defense. The existence of multiple manuscripts from early eras and from different geographical regions (Hijaz, Levant, Iraq, Yemen, Egypt, North Africa), all of which are almost entirely consistent in the main text, is the strongest practical and scientific response to any claim of distortion or alteration of the Qur'an. The minor differences that exist are often in the method of drawing (spelling) or very rare, and are interpreted by scholars within the framework of the science of readings and Ottoman painting, and do not touch the essence of the meaning.

5. A glimpse towards practical benefit

How can the average Muslim benefit from this key?

Conclusion: A solid foundation for reflection

The original Qur'anic manuscripts are not just historical monuments displayed in museums, but an essential key to the contemplation of the Holy Qur'an. It is the physical evidence of God's preservation of His Book, the window from which we look at the history and development of the text's writing, and the source that enhances our certainty and confidence in the Qur'an in our hands. Recognizing and appreciating the importance of this key lays a solid foundation for a deeper and richer journey of reflection on God's eternal book.

In the next paragraph, we will move on to how to use modern technology to create a "personal digital manuscript" that will be an intelligent companion in the journey of reflection, taking advantage of this solid historical foundation.

Personal Digital Manuscript: Your Intelligent Contemplation Companion

Introduction: From Historical Certainty to Personal Interaction

In the previous paragraph, we reviewed how the original Qur'anic manuscripts represent solid material and historical evidence of God's preservation of His Book, giving us a solid foundation of confidence and certainty in the Qur'anic text at hand. This certainty is the starting point, but the true journey of reflection requires a personal and lively interaction with the verses, a constant reflection on their meanings, and their connection to our lives and reality.

In our digital age, which offers enormous possibilities, how can we transform the experience of reading the Qur'an from mere browsing to deep dialogue and constructive interaction? This is where the "personal digital manuscript" comes into play – not just an electronic copy of the Qur'an, but an interactive and intelligent workspace, designed to be the contemplative companion on their journey towards a deeper understanding of the Book of God.

1. What is a personal digital manuscript?

Imagine your own digital notebook, entirely dedicated to contemplating the Qur'an. This notebook is not just blank pages, it is a system through which you can:

It is your safe personal space to think aloud with the Qur'an, to grow in your understanding gradually, with a methodology that combines tradition and modernity.

2. Significance and Features of a Personal Digital Manuscript

Why do we need such a tool? Because it offers substantial benefits to the reflective process:

3. Tangible benefits for the contemplative

The use of a personal digital manuscript reflects positively on the contemplator in several ways:

4. How to get started? (Practical tips)

Getting started is simple and does not require complexity:

Conclusion: A bridge between the past and the future

While the original manuscripts emphasize the authenticity of the text throughout history, the personal digital manuscript comes as a modern tool that enables each individual to build a personal and deep relationship with this timeless text. It bridges the certainty of the past with the requirements of interaction in the present, and encourages systematic reflection that combines freedom of personal thought with the controls of forensic science. It is a step towards making reflection a daily habit and an integral part of Muslim life in the digital age.

In the next paragraph, we will dive deeper into how manuscripts (original and digital) can be used to arrive at an "original reading" of the Qur'an, transcending traditional interpretations without falling into abuse.

Contemplation of Manuscripts: Towards an Original Reading of the Noble Qur'an

Introduction: Skipping Surface Reading

Having established the certainty of the authenticity of the Qur'anic text through the original manuscripts (the first section), and reviewed a practical tool for personal interaction with the Qur'an in the digital age through the personal digital manuscript (the second section), we now reach the essence of the process: how can a return to the manuscripts – whether original in their forms or digital in their interaction – lead us towards an "original reading" of the Qur'an? A reading that goes beyond simply repeating words or settling for inherited interpretations, to reach a deeper and more relevant understanding of the first text and its higher intentions.

The divine call (do they not contemplate the Qur'an) is an invitation to reflect and meditate, not blind imitation. Manuscripts, both historical and digital, offer us unique tools to achieve this authentic reflection.

1. Original Manuscripts and Ottoman Painting: A Window on Semantics

Ancient Qur'anic manuscripts, often written in early Kufic or Hijazi script and in Ottoman script, are not mere artifacts, but windows to layers of meaning that may be absent from the usual contemporary reading:

2. Contemplation as a process of "purification" and "touching" meanings

The Almighty says: "Only the purified shall touch it" (Al-Waqi'ah: 79). While the direct meaning often refers to angels or the physical purity of the Qur'an, the verse can be understood in a deeper sense in the context of contemplation: only those who purify their heart and mind ("purified") from passions, fanaticism, prejudices, and blind imitation can reach the truths and deep meanings of the Qur'an.

3. From the original manuscript to the digital manuscript: Activating reflection

How do we translate these concepts into practical steps using our tools?

  1. Return to the original (digitally): When contemplating a verse, look for images of ancient manuscripts that contain it (via available digital projects). Notice how the words are written, and whether there are differences in the drawing that warrant reflection.

  2. Use the science of drawing and readings: Refer to the science of drawing books and readings (or simplified explanations of them) to understand the connotations of drawing in the verse you are contemplating, and how it relates to the different readings. Record these notes in your digital manuscript.

  3. Comparing interpretations with a critical eye: Read what the commentators said about the verse, but don't stop there. Compare their statements with what you noticed in the drawing and readings, and think: Are there aspects that some of them overlooked? Can the verse be understood more broadly? Record these comparisons in your manuscript.

  4. Activating the mind and connecting to reality: After collecting material from manuscripts and commentaries, occupy your mind. What is the main message of the verse? How does it apply to my reality today? What questions do you raise in my mind? Write down your personal thoughts and deductions.

  5. Structured registration in the digital manuscript: Use your digital manuscript to document all of these steps in an orderly manner for each verse or passage, with links, notes, and comparisons.

4. The "paradise" of worldly contemplation

The fruit of this profound contemplation is not limited to the eschatological reward, but has a worldly "paradise" felt by the contemplative:

This paradise flows beneath it the inexhaustible "rivers" of knowledge and understanding, but they increase in flow as the contemplator deepens his journey.

Conclusion: Towards a Dynamic and Responsible Understanding

Contemplating manuscripts, both historical and digital, is not just an intellectual luxury, but a necessity to revive our relationship with the Qur'an and make it a vital and responsible one. It is a call to break free from the shackles of superficial reading and unconscious imitation, and to rise to the level of authentic understanding that touches the heart, enlightens the mind and guides to a straight path. It is a journey that requires effort and patience, but its fruits are priceless in this world and the hereafter.

In the final paragraph, we will discuss how this deep understanding derived from manuscript contemplation enables us to defend the Qur'an in the face of challenges and suspicions in the digital age, and how digital manuscripts are a "shield and a sword" in this battle.

Contemplation of Manuscripts: Towards an Original Reading of the Noble Qur'an

Introduction: Skipping Surface Reading

Having established the certainty of the authenticity of the Qur'anic text through the original manuscripts (the first section), and reviewed a practical tool for personal interaction with the Qur'an in the digital age through the personal digital manuscript (the second section), we now reach the essence of the process: how can a return to the manuscripts – whether original in their form or digital in their interaction – lead us towards an "original reading" of the Qur'an? A reading that goes beyond simply repeating words or settling for inherited interpretations, to reach a deeper and more relevant understanding of the first text and its higher intentions.

The divine call (do they not contemplate the Qur'an) is an invitation to reflect and meditate, not blind imitation. Manuscripts, both historical and digital, offer us unique tools to achieve this authentic reflection.

1. Original Manuscripts and Ottoman Painting: A Window on Semantics

Ancient Qur'anic manuscripts, often written in early Kufic or Hijazi script and in Ottoman script, are not mere artifacts, but windows to layers of meaning that may be absent from the usual contemporary reading:

2. Contemplation as a process of "purification" and "touching" meanings

The Almighty says: "Only the purified shall touch it" (Al-Waqi'ah: 79). While the direct meaning often refers to angels or the physical purity of the Qur'an, the verse can be understood in a deeper sense in the context of contemplation: only those who purify their heart and mind ("purified") from passions, fanaticism, prejudices, and blind imitation can reach the truths and deep meanings of the Qur'an.

3. From the original manuscript to the digital manuscript: Activating reflection

How do we translate these concepts into practical steps using our tools?

  1. Return to the original (digitally): When contemplating a verse, look for images of ancient manuscripts that contain it (via available digital projects). Notice how the words are written, and whether there are differences in the drawing that warrant reflection.

  2. Use the science of drawing and readings: Refer to the science of drawing books and readings (or simplified explanations of them) to understand the connotations of drawing in the verse you are contemplating, and how it relates to the different readings. Record these notes in your digital manuscript.

  3. Comparing interpretations with a critical eye: Read what the commentators said about the verse, but don't stop there. Compare their statements with what you noticed in the drawing and readings, and think: Are there aspects that some of them overlooked? Can the verse be understood more broadly? Record these comparisons in your manuscript.

  4. Activating the mind and connecting to reality: After collecting material from manuscripts and commentaries, occupy your mind. What is the main message of the verse? How does it apply to my reality today? What questions do you raise in my mind? Write down your personal thoughts and deductions.

  5. Structured registration in the digital manuscript: Use your digital manuscript to document all of these steps in an orderly manner for each verse or passage, with links, notes, and comparisons.

4. The "paradise" of worldly contemplation

The fruit of this profound contemplation is not limited to the eschatological reward, but has a worldly "paradise" felt by the contemplative:

This paradise flows beneath it the inexhaustible "rivers" of knowledge and understanding, but they increase in flow as the contemplator deepens his journey.

Conclusion: Towards a Dynamic and Responsible Understanding

Contemplating manuscripts, both historical and digital, is not just an intellectual luxury, but a necessity to revive our relationship with the Qur'an and make it a vital and responsible one. It is a call to break free from the shackles of superficial reading and unconscious imitation, and to rise to the level of authentic understanding that touches the heart, enlightens the mind and guides to a straight path. It is a journey that requires effort and patience, but its fruits are priceless in this world and the hereafter.

In the final paragraph, we will discuss how this deep understanding derived from manuscript contemplation enables us to defend the Qur'an in the face of challenges and suspicions in the digital age, and how digital manuscripts are a "shield and a sword" in this battle.

Digital Manuscripts: A Shield and a Sword in the Battle to Preserve the Qur'anic Text

Introduction: The Divine Promise and Our Human Responsibility

"We have revealed the dhikr and we are his keepers" (Al-Hijr: 9). This divine promise to memorize the Qur'an is a source of tranquility firmly in the hearts of believers. But this promise never means relying or failing to uphold and defend the Book of God. God Almighty harnesses causes, and one of the greatest reasons of our time is digital technology, and in particular the project of digitizing Quranic manuscripts.

After we explored the importance of the original manuscripts (the first section), and we possessed the tool of personal reflection (the second section), and we sought an in-depth original reading (the third section), we now reach the vital role played by this knowledge and tools in the battle of awareness and defense of the Holy Qur'an in the face of waves of skepticism and misinformation that are easy to spread in the digital space. How can digital manuscripts serve as a protective "shield" and a decisive "sword" in this battle?

1. The Digital Age: A Double-Edged Sword

It is undeniable that digital technology has opened up wide horizons for the dissemination of science and knowledge, including the sciences and interpretations of the Qur'an. But at the same time, it has become an easy platform to spread suspicions and lies about Islam and the Qur'an with tremendous speed and in deceptive ways.

2. Digital Manuscripts: A shield that protects text

The project of digitizing Quranic manuscripts represents a protective shield for the Qur'anic text through:

3. Digital Manuscripts: A Sword Cuts Off Suspicion

In addition to being a shield, digital manuscripts act as a scientific sword that cuts off suspicions and falsehoods through:

4. A Call to Action: Collective Responsibility

The project of digitizing Qur'anic manuscripts and the studies based on it is not just an academic project, but a collective responsibility to defend the most sacred texts of the nation and preserve its identity. We therefore appeal to:

Conclusion: From Contemplation to Victory

Our journey through this series, from understanding the importance of original manuscripts, to using personal digital manuscripts, to seeking in-depth original reading, is complete with an awareness of our responsibility to use this knowledge and tools to defend the Qur'an. Digital manuscripts are not just a historical archive, they are an effective weapon of knowledge in the information age. By using them as a protective shield and a cutting sword, and by fortifying ourselves with deep reflection and authentic understanding, we have fulfilled part of our duty towards the Book of God, and contributed to upholding His Word and supporting His religion in the face of Contemporary challenges. Let us make the digital age a golden age for contemplating and defending the Qur'an.

Ottoman painting and frequent recitations: the unity of the text and the richness of reception in the journey of Quranic reflection

Introduction: Towards a Direct Contact with the Divine Text

Every contemplator of the Holy Qur'an seeks to touch its pure light and communicate with its gift directly, without barriers or media. Some may see in the later rules of painting, the multiplicity of what is known as readings, or even the commentaries of the commentaries on the text, a veil that prevents this authentic connection with the original structure of the text, especially when looking at the unique Ottoman painting in early manuscripts. However, are these characteristics, and are the frequent recitations, really obstacles that obscure the meaning, or are they in fact beacons that reveal the unity of the text and the richness of its reception, And open up deeper horizons in the journey of reflection? Here we propose a methodology for dealing with Ottoman painting and frequent recitations, not as limits of understanding, but as a framework for the inspired text, and as essential tools in a comprehensive process of reflection, aimed at the jurisprudence of the "Qur'anic tongue" in its depth and richness.

First: Ottoman Painting - The Structure of the Text Witness to Revelation

The drawing in which the first Qur'ans were written during the reign of Uthman ibn Affan, may Allah be pleased with him, and which was termed the Ottoman drawing, represents the closest physical image we have of the collected Qur'anic text. This drawing has unique features that sometimes differ from the standard spelling rules that were later established (such as omitting some alifs, sometimes drawing the taa that is tied open, or methods of drawing hamzat).

How do we deal with this drawing in our contemplation?

  1. Respect for the revealed written original: We proceed from respecting this drawing and considering it the basic and fixed structure on which the nation has unanimously agreed under the guidance of the honorable companions, and it is part of the preserved revelation.

  2. Frequent recitation is the ruler of pronunciation: Ottoman painting must be understood in the light of the frequent recitation with which the Qur'an was transmitted orally from generation to generation. It is this recitation that determines how this drawing is pronounced, as the drawing is not a text independent of phonetic reception.

  3. Contemplative questioning about the characteristics of drawing (with systematic caution): After knowing the frequent recitation and the basic linguistic meaning, the conscious contemplator can ask: Why was this specific drawing chosen here? Is omitting the alif in a word, or drawing it in a certain way, a gentle reference, a rhetorical connotation, or an emphasis on an aspect of meaning that fits this particular context? This question should be within the framework of understanding the repeated recitation, and should aim to enrich and deepen the fixed meaning, not to establish new meanings that contradict the original.

  4. Drawing as a framework for various recitations: Some of the words drawn in the Ottoman drawing may bear more than one aspect in the recitation that corresponds to the drawing and is transmitted by the frequency. This does not mean turmoil, but rather a sign of the richness of the inspired reception, as manifested in the frequent recitations.

Second: Frequent recitations - inspired receptions and unity of basic meaning

The multiplicity of repeated authentic recitations is not evidence of the turmoil of the text or a difference in the "book" (the preserved divine text), but rather a manifestation of the miracle and richness of the "Qur'an" (such as recitation, recitation and reflection), which is proven by revelation and conclusive evidence. Dealing with it in contemplation is as follows:

  1. Certainty of their validity and proof as revelation: Frequent recitations are all correct and inspired aspects of the recitation of the same Qur'anic text, fixed by categorical frequency. They are not multiple human "readings" of different texts, but rather minor phonetic and linguistic variations within the framework of a single text.

  2. Considering them as aspects of recitation that enrich understanding rather than different essential meanings: each correct repeated recitation presents one of the aspects of pronunciation and reception that God intended, and may shed light on an aspect of the meaning or event from a different angle, without establishing a different or contradictory substantive meaning of the verse or the general context of the Qur'an.

  3. Integration within the unity of the text, not contradiction: The correct repeated recitations complement and enrich the understanding of the same Qur'anic text, and do not contradict the essence of its message or its courts. The difference in them is "a difference of diversity and enrichment" and not a "difference of contradiction and contradiction" that touches the unity of the "book".

  4. A contemplative tool to highlight the question: The study of the gentle differences between recitations in one word or verse is in itself a fertile material for reflection, helping to understand more deeply the flexibility of the Qur'anic pronunciation, and how the same drawing can be recited in multiple facets, all true and inspired. They serve as "multiple lenses" to look at the same Qur'anic truth, guiding the contemplative and broadening his horizon.

Third: Reflection – Systematic Diving into the Sea of the Book through the Qur'an

Contemplation is the end and the means. It is the mental, hearty, and spiritual effort to understand God's intention from the "book" through the process of "the Qur'an" (reading, understanding, and reflection). It is a continuous and cumulative process, both individual and collective. The reflection required is systematic reflection that:

  1. It proceeds from the authoritative text: it is based on the "book" as it reached us in Ottoman painting and manifested itself in frequent recitations.

  2. Uses comprehension tools: uses the Arabic tongue and its rules, the Qur'anic context (direct, objective and general), the reasons for revelation (for domestication), and the various sciences of the Qur'an.

  3. Compares and connects ("the Qur'an"): multiplies verses with each other, compares apparent meanings with deeper meanings (which deepen the apparent and do not contradict it), and discovers the interconnected network of the Qur'anic system.

  4. Consciously benefits from cognitive accumulation: Looks at the efforts of former and new interpreters and contemplators with a conscious eye, so he benefits from their correctness and avoids what may contradict the methodology of the jurisprudence of the Qur'anic tongue.

  5. Subject to the overall system ("the book"): any understanding or deduction (resulting from the "Qur'an" as a reflection) is presented to the "book" as a whole, what the courts and general purposes agreed before, and what was contrary to them is a response. The "book" itself is the balance and the judgment.

Conclusion: Towards an authentic and integrated reflection of the unity of the text and the richness of its reception

Dealing with the Holy Qur'an requires a methodology that combines originality and depth, between respect for the unity of the text and its reliable transmission and the activation of individual and collective insight into reflection. Ottoman painting, with its characteristics, and the frequent recitations in their commendable diversity, are not restrictions or confusion on the unity of the "book", but rather an integral part of the "Qur'an", providing the contemplator with the framework of the text and the evidence for its receipt, and dimensions of meaning that cannot be reached without them.

Let us take from painting as a witness structure, from frequent recitations a richness in reception, and from systematic reflection as a way, to "touch" the "book" and understand it in an understanding worthy of its greatness, with the help of God, devoid of passions, subject to the authority of the text in its appearance and interior, to be among the "first minds" who listen to the saying and follow the best of it.

"Parallel Religion": How did the abandonment of the Qur'an lead to an alternative reality?

Introduction:

The text before us offers a bold and exciting idea for reflection: have Muslims, by moving away from the essence of the Qur'an, created a "parallel religion" for themselves? The text here does not mean apostasy from Islam in its literal sense, but rather refers to a deeper and more complex situation, a state of gradual separation from the original springs of Qur'anic guidance, which has led to the formation of practical reality and behaviors that may differ fundamentally from what the Book of God calls for. This section explores how the "abandonment of the Qur'an" in its broad sense gave rise to This alternative reality, and what are its most prominent features and consequences.

First: The concept of abandoning the Qur'an in its broad sense:

The text warns that the problem lies not only in the abandonment of the recitation of the Qur'an - albeit part of it - but extends to a deeper and more comprehensive abandonment that includes multiple aspects:

  1. Abandoning contemplation: It consists in ignoring deep reflection on the meanings of the verses of the Qur'an, not seeking to understand its overall purposes and lofty goals, and sufficiency with superficial reading without understanding the message.

  2. Abandoning work: It is the failure to apply the provisions of the Qur'an and its moral and behavioral directives in the reality of daily life, whether individually or collectively, so that the Qur'an becomes just a text read for blessing without having an actual impact on behavior.

  3. Abandoning judgment: It means not making the Holy Qur'an the first source and supreme reference for legislation, law, morals and values that govern society and individuals, and searching for alternatives in man-made laws or customs that are not based on the Qur'anic basis.

  4. Abandonment of conversion: that is, the Qur'an does not take a comprehensive way of life and a guide for the Muslim in all matters of his life, spiritual, intellectual, social, political and economic, and considers it a mere book of ritual worship.

Second: The Emergence of the "Parallel Religion" and its Features:

As a natural consequence of this multifaceted abandonment of the Qur'an, what the text called a "parallel religion" gradually emerged. This "religion" is not a new doctrine, but a practical reality, a combination of practices and beliefs that often contradict the authentic spirit of Islam as portrayed in the Qur'an. Among the most prominent features of this reality:

  1. Injecting customs and traditions: Social and cultural customs and legacies have taken root in the collective consciousness and been given a religious tint until they have become an integral part of the "practical religion" of Muslims, many of which may explicitly contradict the clear teachings of the Qur'an.

  2. Quotation from other sources: The guidance of the Qur'an and its approach to understanding life, the universe and society have been replaced by philosophies, ideas, and man-made laws derived from other human sources or cultures, which have nothing to do with Islam, and have sometimes been presented as part of or compatible with religion.

  3. Misinterpretation of texts: The necks of Qur'anic texts have been twisted and interpreted in interpretations that are far from their proper meaning and context, in order to justify a certain reality, or to conform to personal whims or factional interests, or to be in line with established cultural and social legacies.

  4. Focusing on formalities and veneers: Paying excessive attention to external manifestations and rituals, while neglecting the essence of religion, its major purposes, and its basic values such as justice, mercy and charity. Emphasis was placed on marginal branches and controversies at the expense of assets and constants.

  5. The political and social dimensions of the development of jurisprudential understanding: In addition to the previous factors, an important historical dimension referred to by Yasser Al-Adirqawi and others, which is the influence of political authority on the development of jurisprudence and the sciences of the Qur'an.

Third: The consequences of this alternative reality:

This gradual separation from the Qur'an and the emergence of the "parallel religion" were not without price, but led to serious consequences for the Ummah, as the text indicates:

  1. Loss of clear identity: Muslims are living in a state of rupture between what the Qur'an calls them to and what they actually practice in their lives, weakening their identity and making them dispersed.

  2. Intellectual stagnation and cessation of creativity: The absence of the Qur'anic methodology in thinking and reflection, and the absence of real ijtihad based on a correct understanding of the Qur'an, led to a state of intellectual rigidity and civilizational sterility.

  3. Moral weakness and rampant corruption: Moving away from the Qur'anic moral values system was a direct cause of the spread of injustice, corruption, internal and external conflicts, and weak social ties.

  4. Subordination to the other: After the Islamic Ummah was a leader and pioneer thanks to its adherence to the Qur'an, its abandonment led to the loss of sources of self-power, and the transformation of Muslims into followers and imitators of others in various scientific, intellectual and civilizational fields.

Conclusion:

Diagnosing the phenomenon of "parallel religion" is not an end in itself, nor a call for despair or self-flagellation, but rather a wake-up call and a sincere cry calling for a radical revision of Muslims' relationship with the Book of their Lord. It is an urgent call to return to the Holy Qur'an, not only recitation and recitation, but also understanding, management, action, conversion and judgment, as it is the only way to restore the identity of the lost nation, its moral and intellectual strength, and its desired civilized role.

The Noble Qur'an: The Only and Sufficient Source of Islam

Introduction:

In the midst of controversy over the sources of legislation and the multiplicity of references in Islamic thought, the Qur'an emerges as a central and established truth. The text we review emphasizes a fundamental principle: the Qur'an is not only the primary source of Islam, but the only and sufficient source of guidance and legislation. Does God's perfect and perfect Word, revealed in order to clarify everything, need other human sources to complete guidance or clarify the way? This section reviews the evidence from the Qur'an itself that confirms its sufficiency and the necessity of sufficiency with it.

First: The Qur'an is a complete and comprehensive book that is not neglected:

Those who say that the Qur'an is sufficient are based on explicit Qur'anic verses that deny the lack of the Book of God and confirm the completeness of religion in it:

  1. "We have not overdone anything in the Book" (Al-An'am: 38): This verse, according to the agreement of the commentators (as the text indicates), is a clear indication of the comprehensiveness of the Qur'an and its encompassing everything that man needs, and the denial of any negligence or deficiency in it related to the basic matters of guidance and legislation.

  2. "Today I have completed your religion for you, and I have completed my grace upon you, and I have accepted Islam as a religion for you" (Al-Ma'id: 3): This verse was revealed in the farewell argument, declaring the completion of religion and the fullness of divine grace. Since the Qur'an is the basis and centerpiece of this religion, the completeness of religion necessarily requires the perfection and adequacy of its primary source.

  3. "And the word of your Lord was fulfilled in truth and justice, and there is no change for his words, and he is the All-Hearing and All-Knowing" (Al-An'am: 115): The verse describes the "Word of God" (the Qur'an) completely and perfectly in truthfulness (news) and justice (rulings), and emphasizes that there is no changer for his words, indicating that it is the final and complete version that does not need to be changed or added.

Second: The Qur'an is light, guidance and a clear statement:

Not only is the perfection of the Qur'an, but it is also the enlightening source and the clear guide in itself, without the necessary need for an external medium (other than the prophetic statement that is inspired by the Qur'an itself):

  1. "And we revealed the Book to you as an explanation of everything, guidance, mercy and good news for Muslims" (Al-Nahl: 89): God explicitly describes his book as "clarification of everything", that is, a sufficient statement and clarification, in addition to being guidance, mercy and good news, emphasizing his own ability to guide and clarify.

  2. "A light and a clear book have come to you from Allah by which Allah guides those who follow the paths of peace and brings them out of darkness to the light with His permission and guides them to a straight path" (Al-Ma'idah 15-16): The Qur'an is described as "light" and "clear book" (i.e. clear by Himself), which is the one by which Allah guides directly those who follow His favor, thus confirming His direct role in guidance.

Third: Sufficiency with the Qur'an is a divine approach and a divine call:

The Qur'an itself, in many places, calls for sufficiency and adherence to its directives as the only source of guidance and legislation, and denounces the need for other sources:

  1. "Recite what has been revealed to you from the Book of your Lord, there is no change for His words, and without Him you will not find a challenger" (Al-Kahf: 27): The divine command of the Prophet (and of the Muslims as a consequence) is to follow what was revealed to him from the "Book of His Lord", while emphasizing that there is no change to His words and that there is no refuge or refuge without Allah and His Book.

  2. "Is not Allah sufficient for His servant" (Az-Zumar: 36): If Allah Himself is sufficient for His servant, then a fortiori, His book that He revealed for His guidance should be sufficient and healing in matters of religion and legislation.

  3. "Is it not enough for them, I sent you the Book to be recited to them, if that is for the mercy and remembrance of the people who believe" (Al-Ankabut: 51): This verse is considered one of the strongest evidence, so the interrogative here is a denial of my report in the sense of: "Is it not enough for our book that we sent down to be recited to them? yes, it's quite enough." The verse affirms that the mere revelation and recitation of the Qur'an is in itself sufficiency, mercy and remembrance for the believers, denouncing their request for other verses or sources.

Fourth: The Qur'an is the truth, the preserved remembrance and the straight path:

The status of the Qur'an as the sole and sufficient source reinforces the descriptions given to it by God:

  1. The absolute truth: "That book is undoubtedly a guide for the pious" (al-Baqarah: 2). It is the undoubted certainty of truth.

  2. Preserved dhikr: "We have revealed the dhikr and we are his keepers" (al-Hijr: 9). It is the dhikr that God has ensured to preserve in sufficient text and meaning for guidance. It is the dhikr that was revealed to the statement: "And we have revealed to you the dhikr to show people what has been revealed to them" (an-Nahl: 44).

  3. The Straight Path: "If this is my straight path, follow it and do not follow the paths, and you will be separated from its path" (Al-An'am: 153). The Qur'an is the straight path to be followed and no other scattered paths.

  4. The best hadith: Allah described it as "the best hadith" and challenged the polytheists to come up with a hadith like it (at-Tur: 33-34), making it the only hadith that must be believed in and followed.

  5. Wisdom: "The Bible and wisdom teach them" (Friday: 2). Wisdom here, as the text indicates, is the Qur'an itself and not something separate from it.

Conclusion:

The assertion that the Holy Qur'an is the only and sufficient source of Islam is not a denial of the status of the authentic Sunnah of the Prophet, as the Prophet is the clarifier of the Qur'an by order of God, and his correct verbal and actual Sunnah is a practical application and statement of what is in the Qur'an. However, from the perspective of the text presented, the Sunnah remains subordinate to and derived from the Qur'an and not an independent source to add to or copy it. Returning to the centrality and sufficiency of the Qur'an is a call to restore things to their proper status, and to consider the words of God as the supreme reference and the basis that does not It is built only on it, and it is enough for God and His Book as a guide and a supporter.

The Noble Qur'an: The Supreme Hadith and the Noble Faisal

The ongoing debate on the sources of Islamic legislation and the status of the Sunnah of the Prophet in comparison to the Qur'an raises fundamental questions that touch on the heart of the Muslim's understanding of his religion and supreme authority. At the heart of this debate is a well-established truth, which the Qur'an itself has repeatedly stated: the Holy Qur'an is the preserved Word of God, the dominant, the revealed light, and no other book surpasses it in absolute sanctity and authority.

The Qur'an: Revelation to be recited and the preserved words of God

Allah describes His dear book as "revelation". When we consider verses such as the Almighty's saying in Surat An-Najm: "What is spoken of passion * It is nothing but a revelation that reveals" [An-Najm: 3-4], we find that the strongest context, as many commentators have shown and as evidenced by many other verses in the Qur'an (such as "It is but a remembrance of the worlds", "It is but a remembrance and a clear Qur'an"), indicates that what is meant by this revelation recited and direct is the Holy Qur'an itself. It is the divine hadith that It descended on the heart of the Prophet Muhammad (peace and blessings of Allaah be upon him) to be the ultimate argument of Allaah over the worlds.

Allah the Almighty has pledged to memorize this Book: "We have revealed the dhikr and we are his keepers" [Al-Hajar: 9]. This divine memorization gives the Qur'an a unique status that no other source shares. It is the definitive and proven text, to which falsehood does not come from his hands or from behind him.

The concept of the Messenger - the message and his obedience

The role of the Prophet Muhammad, as defined in the Qur'an, is that of the "Prophet", that is, the bearer and communicator of the message. The Almighty said: "O Messenger, reach what has been revealed to you from your Lord... ﴾ [Table: 67]. The message is the center, and it is the word of God (the Qur'an). The words of the Prophet (peace and blessings of Allaah be upon him) and his biography (Sunnah) came as an application and statement of this message in real life.

As for the command to "obey the Prophet" (﴿... And obey the Prophet... In essence, it is obedience to the message it carries, that is, obedience to what God commanded in His Book and communicated to the Prophet. It is obedience to Allah by following what He revealed to His Messenger. Obedience to the Prophet cannot be separated from obedience to God and from following the Qur'anic revelation that he brought. The Prophet himself was the first to follow and comply with the command of the Qur'an.

"By what hadith after Allah and His signs do they believe?"

The Qur'an asks this eloquent question in more than one place (e.g., al-Jathiya: 6, al-A'raf: 185). It is a question that prompts reflection on the supreme source of faith and guidance. If the words of God (the Qur'an) and its clear signs are present, to which other "hadith" does man turn in search of certainty and absolute truth? This question, in the context of emphasizing the centrality of the Qur'an, implies that the hadith of God (the Qur'an) is the highest and foremost by faith and follow, and it is sufficient as the final reference.

The problem of equating the Sunnah with the Qur'an and the issue of abrogation

Saying that the Sunnah is a revelation like the Qur'an to the same degree raises problems, including what was previously discussed about the "period of revelation", so how did the life of the Prophet (peace and blessings of Allaah be upon him) proceed and his words and deeds issued if the revelation was stopped and all his words were revelation? Moreover, the nature of the transmission of the Sunnah, despite the tremendous efforts of the hadiths, remains human transmission through narrators and support, which makes it presumptively proven in most cases, unlike the Qur'an, which is definitively proven.

As for the issue of "abrogation", the Qur'an acknowledges the possibility of abrogation within it (﴿ What we copy from a verse or forget it is good from it or like it... ﴾ [Al-Baqarah: 106]). But to say that the Sunnis copy the Qur'an poses an even greater problem about the relationship of the two sources and about the perfection and dominance of the Qur'an, which he asserted himself. How can a hypothetical source (for the most part) copy a definitive, preserved and dominant source? This is contrary to logic and to the Qur'an's assertion of its supreme status.

Conclusion: Return to the original

Glorifying the Prophet (peace and blessings of Allaah be upon him) and loving him and following him is obligatory, as he is the good example and the honest reporter. But this glorification should not reach the point of equating his words and deeds transmitted throughout history (Sunnah) with the words of God preserved (the Qur'an) in absolute authority and supreme sanctity.

The Qur'an is the "hadith" that is second to none, it is the preserved revelation, it is the balance, the furqan and the dominant. Returning to it, contemplating it directly, and understanding it in the light of its internal context and totality, is the way to restore clarity to our understanding of religion, the foundation that unites the nation, and the solid rope that God has commanded us to hold together. With what hadith after Allah and His revealed Book do we seek guidance and certainty?

The Noble Qur'an: The guidance of the origin between the dispersal of books and the sufficiency of the "supreme hadith"

Over the centuries of Islamic history, thousands of books and works have accumulated in various branches of religious knowledge, including hadith, interpretation, jurisprudence, theology and others. While the stated purpose of these works was to serve, explain and clarify the Qur'anic text, the reality is that this enormous amount has often led to the opposite result: distracting the focus from the Qur'an itself and placing barriers between the Muslim and the book of his Lord.

These books are lost and the reference is blurry

Instead of being aids to a deeper understanding of the Qur'an, these books have sometimes become obscuring that prevents direct access to its light and guidance. The many contradictions between these narratives and interpretations, and the influence of historical and political contexts on shaping some of them, have created confusion and confusion about the pure understanding of God's religion as revealed in his book.

What is more dangerous is the reverence that has arisen among some of these inherited books and their elevation, in practice, above the level of the Holy Qur'an, so that they have become dominant in its understanding and interpretation, and sometimes even copying its rulings or restricting its releases.

Here the urgent question posed by the Qur'an itself becomes: "By what hadith after Allah and His signs do they believe" (Jathiya: 6) is more urgent. How can certainty and guidance be sought from mostly hypothetical human "hadiths", when the "hadith of God" (the Qur'an) - the best, truest and most complete hadith - is present in our hands, preserved by God's protection, and falsehood does not come from his hands or from behind him?

"Parallel Religion": An Inevitable Consequence of Abandoning the Qur'an

This departure from the Qur'an, not only by abandoning its recitation, but also by abandoning its contemplation, practice, judgment and taking a comprehensive way of life, led to the emergence of what can be called a "parallel religion". It is not a new religion in the sense of faith, but a practical reality and collective behavior that has gradually moved away from the pure springs of Qur'anic guidance.

The features of this "parallel religion" are manifested in:

The Qur'an: The Only and Sufficient Source

In the face of this reality, the Qur'anic emphasis on the sufficiency of the Holy Qur'an as the only source of guidance and legislation comes:

Understanding the role of the Prophet and obeying him in the light of the Qur'an

Emphasizing the centrality and sufficiency of the Qur'an does not mean denying the role of the Prophet (peace and blessings of Allaah be upon him). It is the Qur'an itself that defined its role: "to show people what was revealed to them" (Al-Nahl: 44). The Prophet is the clarifier of the Qur'an by God's command, and his correct Sunnah is the practical application of this statement. However, this statement is subordinate to and derived from the Qur'an, and is not an independent source equal to it, a transcriber of its rulings, or a restriction of its releases. Obedience to the Prophet is, after all, obedience to the message he ordered to convey and the statement entrusted to him, the Qur'an. The revelation that "speaks no words of passion if it is nothing but revelation" (An-Najm: 3-4) in its most powerful and general context is the Holy Qur'an itself, the miraculous and preserved words of God.

As for the concept of "abrogation", the Qur'an acknowledges the abrogation of its verses with other verses from it (what we copy from a verse or forget it is good from it or like it) (Al-Baqarah: 106), but to say that the presumptive Sunnah is proven in most of them abrogates the Qur'an definitively proven represents a logical and methodological problem that contradicts the Qur'an's emphasis on its completeness, preservation and dominance.

In a World Without Books: A Fundamental Question and Deep Reflection

To illustrate the depth of this idea, some ask a profound question: "If we remove all human books and legacies, will the Qur'an remain complete or incomplete?"

This question addresses conscious minds that seek spiritual purity, explaining that understanding the Qur'an requires a pure heart and an open soul. He gives the example of the "full cup" who cannot receive more, stressing the need to "empty the cup" of prejudices and prejudices to truly understand the Qur'an. This is not an invitation to challenge scientists, but an invitation to reflect, akin to "trying to light a lamp" in the listener's mind.

Summary of recommendations: return to the pure spring

Thousands of books and legacies, despite the knowledge and effort they may contain, must be put in their rightful place as human tools for understanding the divine text, not as a substitute or dominant. The way to restore clarity of vision, unity of ranks, and civilizational strength lies in a direct return to the Holy Qur'an, in contemplation, understanding, action and judgment.

To achieve this, it is advisable:

The message of this proposition is clear: the Qur'an is a complete and comprehensive book, which carries with it guidance for all humanity. Are we ready to "empty our cup" and listen with open hearts to His eternal message? It is the supreme "hadith", the preserved remembrance, the clear light, the strong rope, and enough of it as a guide and a guide. With what hadith after Allah and His signs do we reassure and believe?

The methodology of contemplating the Qur'an: a return to the "clear Arabic tongue" and the rules of internal understanding

Introduction:

Understanding the Holy Qur'an and contemplating its verses is not just a passing reading or interpretation subject to personal whims and fleeting influences. Rather, it is a systematic process that requires precise tools and solid principles that the Qur'an itself has established within its structure. The text we review calls for the adoption of a unique divine methodology for understanding God's words, based primarily on understanding the "clear Arabic tongue" revealed in the Qur'an, and applying the rules of understanding and interpretation inherent in the Qur'anic text itself. How can we contemplate the Qur'an as God intended us to contemplate it?

First: The importance of reflection and its mental and heart necessity:

The Qur'an repeatedly emphasizes that its revelation was not merely for superficial recitation, but for deep reflection and conscious reflection that touches both the mind and the heart:

Second: Rules for understanding the Qur'an from within it (internal interpretation):

One of the greatest features of the Qur'an is that it holds with it the keys to its understanding. Among the most important of these internal rules referred to in the text are:

  1. The Qur'an interprets each other: this is a golden rule of interpretation. Many Qur'anic verses come to elaborate on what is beautiful in other places, to clarify the meaning of a word or phrase in a different context, or to limit or specify a generality. Example mentioned in the text: Understanding what is meant by "the path of those whom I have blessed" in Surat Al-Fatihah is clear from another verse in Surat An-Nisa: "Whoever obeys Allah and the Messenger are with those whom Allah has blessed among the prophets, the righteous, the martyrs and the righteous..." (Women: 69).

  2. Understanding verses in their context (general and specific): The verse cannot be properly understood in isolation from its context. The particular context (the reason for revelation, if any, and proven, the location of the verse within the surah and the subject it addresses), and the general context (the overall purposes of the Qur'an and the values governing it) must be taken into account. For example, understanding the verses of jihad must take place in their general context of self-defence, repelling aggression and achieving justice, and not in isolation to justify aggression.

  3. Beyond the letter: understanding the layers of the divine text (the words of God, the words of God, and the pronunciation of the Prophet) - (the vision of Yasser Al-Dirqawi):

Introduction: The problem of understanding the nature of the Qur'an: Before diving into how to understand the "Arabic tongue shown", it is necessary to understand the nature of the text we are dealing with. Is it the direct literal word of God? Is it a revelation in the sense only? Traditional understanding may have difficulties in reconciling the sanctity of the source with the linguistic and historical nature of the text. The "text layers" model helps to overcome these problems and provide a deeper understanding, and is key to supporting "new concepts" and "interactive reflection" that goes beyond the letter to reach the intentions.

Connectivity: "Pronunciation" expresses the carrier "saying" of "speech".

Overcoming the problem: reconciling the sanctity of the source with the linguistic and historical nature of the expression.

Deepening reflection: The goal is to go beyond "pronunciation" to reach "saying" and from there to "speaking" (purposes).

Understanding the miraculous: it manifests itself at all levels: the depth of "speech", the nature of "saying", the eloquence of "pronunciation".

Basis for new concepts: understanding classes frees from literal interpretation and allows the derivation of new concepts linked to purposes

Fourth: The Arabic Tongue Shown: Beyond the Arabic Language:

The text makes a subtle and important distinction between the "Arabic language" as a tool of communication, and the "clear Arabic tongue" revealed by the Qur'an, which represents a deeper system that includes the way of thinking, the semantics of authentic words, and the culture and environment of the early Arabs addressed by the Qur'an in the beginning:

  1. Authentic understanding of concepts: It is necessary to seek to understand the Qur'anic terms and concepts (such as: injustice, mercy, charity, piety, prayer, zakat...) in the precise sense understood by the first generation, which may be broader and deeper than the meanings used or developed later. The word "injustice", for example, means misplacing something, which is broader than simply infringing on the rights of others.

  2. The crisis of the religious term: from the idiomatic definition to the Qur'anic concept (criticism of Yasser Al-Dirqawi):

  3. The importance of ancient dictionaries: To understand these authentic semantics, it is advisable to refer to the mothers of ancient linguistic dictionaries (such as Ibn Manzur's Lisan al-Arab) who tried to trace the root and original meanings of Arabic words as they were used in the era of the revelation of the Qur'an.

  4. The rule of "if the building differs, the meaning is different": The text emphasizes that the Arabic tongue shown is characterized by precision, as every change in the structure of a word (letters, arrangement, sometimes movements) often leads to a subtle difference in meaning. This highlights the miracle in choosing Qur'anic words, and calls for reflection on the differences between close words (such as: came, came, and attended, or guilt, sin and bad).

  5. The importance of Qur'anic drawing (spelling): The text indicates that the way words are written in the Qur'an (Ottoman drawing) is not arbitrary, but rather a house part of God, and that the difference in drawing for words that look similar (such as writing "Rahma" with the tied taa sometimes and the open taa "Rahmat" at other times, or "tree" and "tree") carries additional connotations and meanings that deserve reflection to reveal.

Fourth: Focusing on the general purposes of the Qur'an:

A deep understanding of the Qur'an goes beyond standing at the appearance of isolated partial words or rulings, to rise to an understanding of the overall purposes and supreme goals that the Qur'an seeks to achieve in the life of the individual and society:

Fifth: Freedom from preconceived influences and ideas:

In order to reach a pure and correct understanding of the Qur'an, it is necessary to deal with it with an open mind and heart, free as much as possible from deposits and preconceptions:

Conclusion:

Adopting a sound methodology in contemplating the Qur'an, based on understanding it through its internal rules, diving into the depths of the "clear Arabic tongue", and focusing on its overall purposes, while being free from external influences and prejudices, is the best way to rediscover the treasures of this great book. It is the way to achieve deep understanding that does not stop at the limits of mental knowledge, but goes beyond them to become a motivation for good deeds, and a starting point for a real renaissance for the individual and the nation.

Liberation of the Qur'an from Monopoly: Towards Interactive Management for All

God revealed the Holy Qur'an as guidance for people and evidence from guidance and the Furqan, to be a beacon that illuminates their paths and a righteous approach to their lives. The Qur'anic discourse was not directed to one group without another, and the doors of understanding and contemplation were not closed to a group of specialists. The repeated calls in the Qur'an for reflection, reflection and reason are addressed to everyone, and the Qur'an goes further, blaming even those who do not work their minds and hearts in its verses, saying: "Will they not contemplate the Qur'an, or will they have the hearts of its locks?"

However, throughout the ages, and perhaps by analogy with what happened to previous nations whose books were preserved and some of them were monopolized, practices and perceptions arose in our Islamic reality that led, in one way or another, to a kind of "monopoly" on understanding and contemplating the Qur'an. The Qur'anic text is no longer equally accessible to all, but has been surrounded by fences of imaginary specialization and reverence for the words of the former, which led to its gradual disappearance from being a living and effective source in the lives of all Muslims.

Manifestations of monopoly and inertia:

  1. The illusion of specialization: Those who put forward a new understanding or question a prevailing interpretation are often confronted with phrases such as: "Are you a specialist in Islamic sciences?" or "Who preceded you with this saying?" These questions, while seemingly innocent, are essentially aimed at silencing the different voices and perpetuating the idea that understanding the Qur'an is the preserve of a limited group that inherited knowledge from its ancestors.

  2. Sanctification of the inheritance: The due respect for the efforts and interpretations of previous scholars has turned into a kind of reverence that prevents criticism, revision, or even transgression. The understanding of the successor became governed by the understanding of the predecessors, and the live interaction with the text was interrupted in favor of consuming and repeating what was previously said, even if it no longer suits the contexts and challenges of the times.

  3. Spreading a culture of fear: The fear of misunderstanding God's words, and the fear of violating an alleged "consensus" or the opinion of the "public" of scholars, has led to a state of hesitation and reluctance to reflect directly on the part of many. Approaching the Qur'an became a reflection and reflection as if approaching a "death", so people preferred safety by staying in the area of superficial reading for blessing or singing the word.

  4. Absence of the Qur'an from reality: As a result of these factors, the Qur'an has transformed in the lives of many from a comprehensive way of life and constitution to a book that is read for occasions, used for ruqyah and amulets, or to memorize texts in competitions. His role as a key guide in contemporary political, social, economic and intellectual issues of life has been absent.

Why do we need editing?

The monopoly of understanding the Qur'an and its absence from people's lives has serious consequences, perhaps the most prominent of which are:

Towards interactive reflection for all: Editing tools:

Breaking this monopoly and restoring the Qur'an to its rightful place in the life of the Ummah requires a conscious and systematic effort, and relies on basic editorial tools:

  1. Affirmation of the right to meditation: Reaffirm that contemplation of the Qur'an is a fundamental right and duty of every Muslim who is able to understand the Arabic language, and not a privilege for a particular group.

  2. Critical Interactive Reflection: Moving beyond the negative and consuming reading of interpretations, and engaging in a lively reflection process that includes:

  3. Restoring authentic Qur'anic concepts: Returning to the "Arabic tongue shown" in its broad sense, and going beyond narrow terminological definitions, to understand Qur'anic terms (such as faith, Islam, piety, prayer, zakat...) in their comprehensive and rich Qur'anic context.

  4. Utilizing modern tools: Using technology and digital manuscripts as auxiliary tools for a deeper understanding of the text, revealing its diversity and richness, and facilitating access to it and discussing it collectively and interactively, breaking the barrier of centralization and dominance of understanding.

Conclusion: Individual and collective responsibility

Freeing the Qur'an from monopoly is not an easy task, but an urgent necessity to revive the role of the Qur'an in our lives. It is the individual responsibility of every Muslim to seek to contemplate the book of his Lord himself and not to submit blindly. It is also a collective responsibility of scholars, thinkers and institutions to spread the culture of critical reflection, facilitate its tools, open the door for dialogue and diligence, and encourage a sincere return to the pure springs of revelation. Let us make the contemplation of the Qur'an a vivid interactive journey, through which we rediscover its treasures and draw inspiration from its gifts. To build a better future for ourselves and our communities.

The fruits of following and the consequences of symptoms: the Qur'an between guidance and misery

Introduction:

The Holy Qur'an is not just a collection of texts for reading or academic research, but a living divine message that carries with it laws and laws that directly affect the lives of those who deal with it. It is like a light that dispels darkness, but it is also an argument that may condemn its author. The text we review illustrates this duality clearly, showing how the Qur'an is a source of guidance, mercy, healing and sustenance for believers who follow it sincerely, while in turn it is a cause of blindness, misery and loss for the disbelievers and those who are exposed to it.

First: The Qur'an for the Believers: The Fountain of Guidance, Mercy, Healing and Livelihood:

When a believer accepts the Qur'an with an open heart, desires guidance, contemplates its verses, and seeks to act on it, he reaps the great fruits that God has promised him:

  1. Guidance to truth and righteousness: The Qur'an is "guidance for the pious" (al-Baqarah: 2), guiding their hearts to the right faith, distinguishing for them the path of good from the path of evil, and guiding them to "the paths of peace" (al-Ma'id: 16).

  2. The light that comes out of darkness: it is "a clear light and a book" (Al-Ma'id: 15), by which God brings them out of the darkness of disbelief, ignorance and doubt to the light of faith, knowledge and certainty: "...and bring them out of darkness into the light with His permission..." (Table: 16).

  3. Healing for diseases of the hearts and bodies: The Qur'an is "healing for what is in the breasts" (Yunus: 57), cures diseases of the hearts such as doubt, envy, excess, and suspicion. It is also healing in general: "And we reveal from the Qur'an what is healing and mercy for the believers..." (Al-Isra'a: 82), and it can be a reason for physical healing through supplication and legal ruqyah derived from it.

  4. Moral and material sustenance: The guidance, faith and tranquility granted by the Qur'an are the greatest moral sustenance. His followers also bring blessing in life and material sustenance, as understood from the context of the Table Verse (15-16) which links guidance to following God's favor.

  5. Deliverance from misguidance and misery: The divine promise is clear to those who follow the guidance of the Qur'an: "Whoever follows my guidance will not go astray or be miserable" (Taha: 123). He is saved from misguidance in this world and misery in the hereafter.

Second: The Qur'an is against the disbelievers and those who are exposed: a cause of blindness, misguidance and torment:

On the other hand, when a person turns away from the Qur'an, disbelieves in it, or takes it behind it back, this attitude does not pass without serious consequences, but the Qur'an itself becomes an argument against it and a reason for increasing its distance and loss:

  1. Deprivation of guidance and sealing on hearts: their arrogance and arrogance leads to God sealing their hearts and ears and making their eyes blurred: "God's seal is on their hearts, on their hearing, and on their sight is blurred..." (Al-Baqarah: 7), and makes between them and the understanding of the Qur'an a veil: "And if you read the Qur'an, we have made a veil between you and those who do not believe in the hereafter * and we have made it on their hearts that they can understand it and in their ears and villages..." (Isra'a: 45-46).

  2. Blindness and reverence in the ears: The Qur'an becomes for them only a loss, and there is reverence in their ears (heaviness and deafness) and blindness in their eyes, so they do not benefit from its guidance: "...And those who do not believe in their ears are revered and blind..." (Separated: 44).

  3. Living in distress in this world: Refraining from remembering Allah (and the Qur'an is the greatest remembrance) leads to a life full of anxiety, distress and psychological and material misery: "Whoever turns away from my remembrance has a life of distress..." (Taha: 124).

  4. Torment in the Hereafter (Al-Hashr is blind and carrying the burden): The same exhibition about the dhikr is crammed on the Day of Resurrection blind: "...On the Day of Resurrection, we will blind him" (Taha: 124), and he will bear the burden of his rejection: "Whoever turns away from him will carry a button on the Day of Resurrection" (Taha: 100).

  5. Repulsive analogies: God describes those who are exposed to the Qur'an with descriptions that alienate their condition, they are as **"mobilized donkeys * fled from Qaswara" (Al-Muddaththir: 50-51)** fleeing from the truth as zebras flee from the lion. Their deeds are worthless as a deceptive mirage: "And those who disbelieve their deeds as a mirage with a spot..." (Light: 39).

Third: The Qur'an is an argument for you or against you on the Day of Resurrection:

Ultimately, on the Day of Judgment, the Qur'an will be a witness and an argument, either for or against man:

Fourth: A painful reality and an urgent call for return:

I regret the painful reality of many Muslims today, who, despite all these promises and warnings, refuse to contemplate the Qur'an, do not discipline its etiquette, and do not create its morals. In some environments, the true adherents to the ethics and morals of the Qur'an have even become a stranger or even despised, and this is a sign of extreme inattention and distance from the truth of religion. Therefore, the text concludes with the urgent and sincere call of the Islamic Ummah for a true return to the Book of its Lord:

Conclusion:

The Holy Qur'an is God's strong rope and His greatest blessing on humanity. It is the opportunity for salvation and prosperity in this world and the hereafter. The choice ultimately belongs to man: either to make him a light, a guide, a healer and a way of life by following him and seeking him, and obtaining happiness in the two worlds, or he should be exposed to him and take him abandoned, making him an argument against himself and deserving misery and loss. Let a sincere and serious return to the Qur'an, in contemplation, understanding and action, be our supreme project and our way towards salvation and pride.

Redefining Perceptions and Rethinking Back: A Roadmap for Reform and Renewal

Introduction:

After reviewing a diagnosis of the state of "parallel religion" resulting from the abandonment of the Qur'an, confirming the sufficiency of the Qur'an as a single source, explaining the methodology of its correct management, analyzing the relationship of narrations to the Qur'an, and clarifying the consequences of rejection and the fruits of following, we now arrive at the practical stage: How can we overcome this reality and move towards a better future? By providing a well-defined therapeutic vision, based on two main axes: Correcting misconceptions Which has accumulated over time, and the serious and real return to the contemplation of the Holy Qur'an as a basic starting point for reform and renewal in the lives of Muslims, individuals and groups.

First: The comprehensiveness of the need to correct concepts:

The departure from the pure Qur'anic approach has led to distortions and deviations that were not limited to one aspect of life, but extended to various fields. Therefore, the correction process must be comprehensive and integrated, and aimed at building a correct vision of the world and life based on the Qur'an in:

  1. Religious concepts (origin and basis): They are the most important and first to correct because they relate to the basis and essence of religion. Concepts related to God Almighty, His names and attributes, prophets and messengers and their role, the Last Day and its truth, the comprehensive concept of worship, ethics and transactions must be corrected to ensure that a correct relationship with the Creator and with creation based on a sound Qur'anic understanding must be corrected.

  2. Intellectual concepts (immunity of reason): to confront deviant intellectual currents, answer contemporary suspicions, and protect minds from delusion. This requires correcting the Qur'anic view of the universe, life, man, society, science and knowledge.

  3. Social concepts (community building): To rebuild a healthy, cohesive and cooperative society, based on justice, mercy, charity and solidarity, as called for in the Qur'an. This requires correcting concepts related to family and social relations, the rights of individuals and groups, the role of women, and the concept of citizenship.

  4. Economic concepts (achieving justice and prosperity): to achieve justice in the distribution of wealth, economic prosperity of society, and to fight poverty and exploitation, in accordance with Quranic principles. This requires correcting concepts related to money, trade, production, consumption, usury, zakat, and almsgiving.

Second: Means of correcting concepts and returning to reflection:

The text proposes a set of practical means to achieve this desired correction, and places "understanding and contemplating the Qur'an" at the heart and main focus of this process:

  1. Deep and direct reflection on the Qur'an: The Qur'an should be the starting and ending point in the correction process. Returning to contemplating His verses directly, with an open mind and a conscious heart, is the main source of guidance, light and the debunking of misconceptions. (Using the correct Sunnah as a statement and application, not as a parallel or higher source).

  2. Refer to reliable scholars and specialists: When there is a problem, it is necessary to ask the well-established scholars, specialists and those who are known for their correct understanding and sound approach, and to take their opinions and advice based on evidence from the Qur'an and the correct Sunnah that are compatible with it.

  3. Encouraging dialogue and constructive discussion: Opening the door to calm and scientific dialogue on various issues and concepts, and exchanging opinions and ideas based on argument and proof, is an important means of reaching the truth, correcting errors and cross-pollinating ideas.

  4. Reading and conscious and critical knowledge: reading books, articles and researches and watching reliable scientific materials that deal with various topics and concepts in depth and rooting, with a critical view capable of distinguishing between wheat and fat.

  5. Benefit from solid scientific lectures and lessons: Attend or listen to lectures and scientific lessons provided by trusted scholars and preachers, which contribute to a deeper and more accurate understanding of religion and correct misconceptions.

  6. Spreading the culture of reflection and its importance: Continuous awareness of the importance of contemplating the Qur'an and its necessity for the life of a Muslim, and facilitating ways to understand it by providing easy lessons and interpretations in a contemporary language suitable for different levels.

  7. Emphasizing the approach of interpreting the Qur'an with the Qur'an: Highlighting the importance and power of this approach as the best way to understand God's words, as the Qur'an itself clarifies its meanings and reveals its purposes.

  8. Linking rulings and practices to the Qur'an: Always be careful to link any legal ruling or religious practice to its origin in the Holy Qur'an, and to highlight that the Qur'an is the basis and standard, and that any understanding or practice that contradicts it must be reviewed and corrected.

  9. Promoting good role models that celebrate reflection: Encouraging and highlighting scholars, preachers and thinkers who make the reflection and work of the Qur'an the focus of their discourse and behavior, to be a good example for people.

Third: Facing the challenges of reluctance to reflect in the current era:

The text points out some contemporary reasons that make the task of returning to reflection more difficult, which must be taken care of and confronted:

Conclusion:

Correcting concepts and returning sincerely to the contemplation of the Holy Qur'an is not just a luxury option, but an urgent necessity and a fateful task for the Islamic Ummah to get out of the state of weakness, backwardness and dependence. It is not only an individual task, but a comprehensive renaissance project that requires the concerted efforts of sincere scholars, thinkers, preachers, educators and institutions. Restoring the Qur'an to its rightful place in the hearts, minds and lives of Muslims, as a guide, guide and way of life, is the only way to restore health, achieve the desired reform and build a bright future that derives its light and guidance From the eternal words of God. We ask Allah to help us all to do so, and to return Muslims to His Book in a beautiful response.

Series: Towards a deeper understanding of the Sunnah of the Prophet: Methodology for Critical Dealing with Hadiths in the Light of the Noble Qur'an

Series Introduction

In the name of God the most Merciful, the most Compassionate

The Sunnah of the Prophet, with the words, deeds and reports of the Prophet Muhammad, represents the second pillar of Islamic legislation after the Holy Qur'an, and the rich source of prophetic guidance and practical application of the teachings of Islam. There is no doubt that understanding and working with the Sunnah is an indispensable necessity for every Muslim who seeks to follow the guidance of his Prophet and follow his footsteps.

However, dealing with this vast modern heritage, which has been passed down to us over the centuries, is not without challenges and problems that require a pause for reflection and systematic review. While we find treasures of wisdom and light in the authentic and consistent Sunnah, we sometimes encounter narratives that raise profound questions when presented to established Qur'anic principles, to sound reason and pure instinct, or to established scientific and historical facts. Also, a literal or superficial understanding of some hadiths may lead to perceptions that contradict the tolerant spirit of Islam. And its supreme purposes in achieving justice, mercy and wisdom.  Some contemporary calls go further, demanding a comprehensive reconsideration of how we understand the role of the Prophet in the Qur'an's statement, and the semantics of some of the core Qur'anic and prophetic terms, based on what they call a deeper understanding of the 'Arabic tongue' and the overall purposes of religion. This series will seek to present some of these propositions as material for reflection and criticism, with the aim of exploring all dimensions of the methodological challenge we face in dealing with our heritage."

This scientific series comes as an attempt to reflect on these challenges, and to put forward a clear and balanced methodology for critically and consciously dealing with the modern heritage. It is not a call to reject or belittle the Sunnah, but rather a call to restore things to their proper status, so that the Holy Qur'an remains the dominant asset and the supreme reference to which it is judged, and the correct Sunnah is the statement and application that revolves around it and is consistent with its origins and purposes.

In this series, we will begin by reviewing some models that highlight the problem of literal understanding and the challenges posed by the unsystematic handling of narratives. Then we establish the absolute authority of the Holy Qur'an, examine the nature of the relationship between the Qur'an and the Sunnah, and discuss the issue of prophetic infallibility and its dimensions and impact on our understanding of heritage. Finally, we will present proposed methodological parameters for the "sifting" and evaluation of hadiths, which are not satisfied with traditional Sindhi rule, but also add critical criteria derived from the Qur'an in text, spirit and tongue, and from reason, instinct and the overall purposes of Sharia, with Apply this methodology to analytical models.

Through this series, we aim to:

  1. Affirm the centrality of the Holy Qur'an as a basic criterion for understanding religion and evaluating everything attributed to it.

  2. Provide methodological tools that help to deeply understand the Sunnah of the Prophet and distinguish the correct and acceptable from others.

  3. Encourage a mindset of reflection and constructive criticism in dealing with religious heritage.

  4. Contribute to providing an understanding of Islam more in line with its higher values of justice, compassion and wisdom.

It is an invitation to research and reflection, to move from a level of passive reception to a level of conscious and responsible understanding. We ask Allah to grant success and repayment, and to make this work purely for His honorable face, and useful for every seeker of truth and contemplation of the verses of Allah and the Sunnah of His Messenger (peace and blessings of Allah be upon him).

When Narratives Raise Questions: Models and Challenges

Introduction to the section:
The Sunnah of the Prophet occupies a great position as a second source of Islamic legislation, as it is the practical and detailed statement of many of the sentences of the Holy Qur'an. However, dealing with this rich heritage is not without challenges, especially when the literal or superficial understanding of some narratives, or the unsystematic treatment of them, raises deep questions or apparently contradicts established Qur'anic principles or established truths. This section reviews some of these problems, starting with an applied model and then expanding on the broader challenges that They may arise from the uncontrolled handling of modern heritage.

1. Case Study: The Hadith "I Brought You Sacrifice"

This kind of deep linguistic analysis, which seeks to transcend direct meanings and investigate the root and structural connotations of words in context, is what some contemporary voices advocate as a methodological necessity not only to understand some problematic hadiths, but to reread large parts of the Prophet's heritage. They argue that much of the inherited understanding has overlooked these subtle linguistic dimensions, leading to interpretations that may not be consistent with the spirit or intent of the original text. Of course, such an approach requires precision Scientific and strict controls so as not to slip into subjective interpretations that lack a solid foundation.

2. Possible negative effects of unsystematic handling of narratives

The problem of literally understanding the hadith of "slaughter" is not an isolated case, but may be indicative of broader challenges arising from the uncontrolled or unsystematic handling of the narrative heritage, which may distract from the basic purposes of religion and hinder correct understanding. The text points to several possible negative implications, especially when dealing with weak or fabricated narratives, or when giving (even correct ones) narrations a place or understanding inconsistent with the centrality of the Qur'an:

Summary of the department:
These models and challenges show the importance of the need for a conscious and critical methodology in dealing with the modern heritage, a methodology that stems from the centrality of the Holy Qur'an, uses linguistic and contextual comprehension tools, and takes into account the supreme purposes of Sharia, to avoid falling into the problems of literal understanding or being negatively affected by narratives that may not be consistent with the spirit of Islam and its basic principles. This is what the following sections of the scientific material will try to explore and present its features.

The Qur'an First: Establishing the Reference and Method

Introduction to the section:
After reviewing the problems of literal understanding and the potential challenges in dealing with the narrative heritage in the previous section, this section tends to establish the basic principle that is the cornerstone of any correct methodology for understanding religion and managing its sources: the centrality of the Holy Qur'an and its being the supreme and dominant reference. Returning to the Qur'an as an asset, a focus and a criterion is the guarantee to overcome confusion and reach a clearer understanding of God's religion.

1. The Qur'an: The Supreme, Ruler and Dominant Source

2. The relationship between the Qur'an and the Sunnah: a statement and application that does not contradict or copy

3. The stylistic difference between the Qur'an and Hadith and its implications

Summary of the section: It
is established through this presentation that the Holy Qur'an is the supreme origin and reference that is second to none, and that the authentic Sunnah of the Prophet is the statement and practical application of it, revolves in its orbit and does not conflict with its origins. The fundamental stylistic difference between them also confirms the differentiation of their sources. The establishment of this reference is the first and essential step towards building a sound and balanced methodology for dealing with all elements of religious knowledge, including the modern heritage.

Prophetic Infallibility: Limits and Influence on Understanding the Sunnah

Introduction to the section: The
question of the infallibility of the Prophet Muhammad (peace and blessings of Allaah be upon him) is one of the central concepts in Islamic thought, because it is closely related to the authority of his words and deeds, and thus to the status of the Sunnah as a source of legislation and understanding. Determining the scope of this infallibility and understanding its various dimensions directly affects the approach to dealing, evaluating, and accepting hadiths. This section reviews the concept of infallibility as presented by the sources, the dispute over its scope, and its impact on the approach of hadiths and jurists in dealing with the Sunnah.

1. The concept of prophetic infallibility and the debate about its scope

2. The impact of understanding infallibility on the approach to dealing with the Sunnah

The dispute over the scope of infallibility has a direct impact on how jurisprudential and hadith tradition deals with the Sunnah:

Summary of the section:
It is clear that understanding the issue of prophetic infallibility in its dimensions and scope is an essential key to understanding the approach to dealing with the Sunnah in the Islamic heritage. Whether we adopt the traditional concept that limits the possibility of error to worldly estimates with absolute infallibility in reporting, or a critical perspective that opens the door to wider possibilities, this understanding directly affects the criteria for accepting hadith and determining its authenticity and relationship to the Qur'an.

The Balance of Criticism: Criteria for evaluating novels from a Quranic and linguistic perspective

Introduction to the Department:
After establishing the centrality of the Qur'an and defining the dimensions of the issue of infallibility, it becomes necessary to develop a clear methodology and precise criteria for dealing with the huge modern heritage. It is not enough to rely on traditional Sindhi rule alone, but rather a conscious critical "screening" that subjects narrations to a delicate balance derived from the Qur'an itself, and from a deep understanding of the Arabic tongue that was revealed and spoken by the Prophet (peace be upon him). This section aims to put forward proposed principles and standards for this methodology, emphasizing that the Prophet The Prophet (peace and blessings of Allaah be upon him), as the first contemplative of the Qur'an and its informant, was the most able to understand his "tongue" and speak according to it.

1. General principles of the proposed curriculum:

The proposed methodology is based on clear foundations that ensure a balance between respect for transmission and the requirements of scientific and Quranic criticism.

2. Detailed criteria for screening and evaluation (from a Quranic and linguistic perspective):

Besides the general principles, the text proposes, and we can deduce, more detailed criteria for evaluating narratives, emphasizing the role of the Arabic tongue and reflection:

Summary of the department:
The proposed methodology for sifting and evaluating hadiths is a comprehensive critical and contemplative process, not only with the sanad, but also diving into the text to present it on the larger scale: the Holy Qur'an in text, purpose and tongue, and on the standards of sound reason, pure instinct and fixed facts. It is a call to deal with the Sunnah in the same contemplative spirit as we deal with the Qur'an, with the confidence that the authentic Sunnah issued by the Prophet (peace and blessings of Allaah be upon him), who was aware of and contemplated the Qur'anic tongue, can only be consistent with this great origin. This approach is the way to purify the heritage from what may have been attached to it, and to highlight the pure essence of the Prophet's guidance.

From theory to practice: analysis of modern and Quranic models

Introduction to the Department:
After reviewing the methodological principles and standards for the critical treatment of heritage, this section aims to apply these tools to models of contemporary readings that offer a different or radical understanding of some Qur'anic and prophetic texts. We will focus on analyzing these readings not to adopt or reject them categorically, but to explore their internal logic, assess their consistency with the critic criteria we have established for them (the centrality of the Qur'an, the Arabic tongue, context, purposes, reason, instinct), and to highlight how these criteria can help distinguish Peat from chubby in the midst of intellectual renewal. The goal is to train the reader to practice conscious criticism and form his own opinion based on scientific foundations.

The usefulness of any theoretical methodology is only complete by applying it to realistic models. This section aims to review the application of the proposed methodology, based on the centrality of the Qur'an and deep linguistic and contextual understanding, to a specific example from the Holy Qur'an that illustrates how this approach can open up different horizons for understanding, and then to point out the possibility of applying the same approach to problematic hadiths.

Case Study (1): The concept of "prophet" in some Qur'anic contexts - a symbolic/functional reading

18.5.2 Case Study (2): Rereading the Jalabib Verse – Functional Interpretation

18.5.3 Case Study 3: The Role of the Prophet (peace and blessings of Allaah be upon him) in the "statement" of the Qur'an – is it a comprehensive interpretation?

Conclusion of Section 18.5:
"These examples of contemporary readings show the importance of the need for a critical and conscious approach in dealing with heritage and with attempts to re-understand it. The 'jurisprudence of the Arabic tongue', the return to the purposes, and the rational criticism are necessary tools, but their use requires caution and balance so as not to fall into misinterpretation or dismantling constants without evidence. The goal is a deeper and more informed understanding, not just difference for the sake of difference."

Contemporary readings of the Sunnah: between methodological boldness and the pitfalls of interpretation

Introduction to the department:
"Contemporary Islamic thought is witnessing an active movement that seeks to re-read religious heritage, including the Sunnah of the Prophet, in light of the challenges of the age and the developments of knowledge. Some of these readings are characterized by systematic boldness in trying to transcend traditional understanding, sometimes based on linguistic, intentional or rational tools. While these attempts may have the potential to renew understanding and overcome some problems, they are sometimes not without the risk of slipping into interpretations that lack scientific controls or deviate from the original text. This section aims to review and analyze examples of these contemporary readings of the Sunnah, not with the aim of making a final judgment on them, but to understand their motivations, evaluate their tools, and discuss their potential implications, while constantly emphasizing the importance of balanced critical methodology."

Motives behind contemporary readings of the Sunnah:

Methodological tools used (and their evaluation):

Examples of contemporary readings of the year (with an extensive critical analysis of the ideas of "") (احمد ياسر):

  1. Reinterpretation of hadiths related to women (e.g., hijab, hadith "More people of Hell than women"):

  2. Reinterpreting the concept and role of the "prophet"

  3. Reinterpretation of the concept of "poplar" and paradise bliss:

"Attempting to purify the concept of paradise's bliss from materialistic perceptions that are vulgar or that detract from women's dignity is commendable. The linguistic analysis provided by the speaker opens up prospects for looking at some verses from a different angle. However, it requires a more comprehensive linguistic and contextual investigation, not losing sight of other verses and hadiths that may present a more integrated picture. Dealing with authentic hadiths requires a careful critical methodology that combines respect for transmission with the requirements of reason and the Qur'an, rather than rejection based solely on initial impression. The solution may not be in the absolute negation of the existence of relational rewards in heaven, but in understanding them in a manner befitting divine justice and human dignity, and away from limited worldly projections or sensuality."

Possible positive and negative effects of contemporary readings:

Towards a balanced approach to renewal:

Emotional and discursive use in some contemporary readings: Does this method serve the scientific proposition or weaken it?

Towards a conscious and responsible management of the Prophet's heritage

At the end of this journey through the pages of reflection on how to deal with the hadith of the Prophet, we conclude that the ultimate goal is not to destroy the status of the Sunnah or deny the authenticity of the authentic constant, but to call for building a more conscious and responsible relationship with this great heritage.

We started from the problems of literal understanding and the challenges that some narrations may pose, through rooting the supreme and dominant reference of the Holy Qur'an, reviewing the issue of prophetic infallibility and its dimensions, and proposing critical and contemplative methodological parameters for sifting and evaluating hadiths. This methodology is based on making the Qur'an – text, spirit, tongue and purpose – the basic balance, with the help of the tools of deep linguistic understanding, sound reason, pure instinct, and taking into account the overall context and purposes of the Sharia.

The authentic Sunnah of the Prophet (peace and blessings of Allaah be upon him), who was the first and most profound contemplative of the Qur'an and the speaker of his eloquent tongue, can only be a pure spring in harmony with the great Qur'anic origin. What we call for is a relentless effort to purify this source of impurities of misunderstanding, extraneous narratives, or being influenced by changing human norms.

It is a call to free the Muslim mind from the shackles of blind imitation and passive acceptance, and to encourage it to practice "contemplation" as a Qur'anic obligation that encompasses the whole Revelation, the Book and the Sunnah. It is an invitation to continue sober scientific research, constructive criticism and open dialogue, with intellectual courage and scientific honesty, to reach a purer, purer and more convincing understanding of the eternal religion of God in this age.

We ask Allah to open our insights to contemplate His Book and the Sunnah of His Prophet (peace and blessings of Allaah be upon him) in the manner that pleases Him, and to guide us on the right path. This article is a modest attempt on this long road, open to criticism and development, aimed at stimulating reflection and stimulating thought.

Series: Shadows of Heaven and Hell: The Facts of Existence between this World and the Hereafter

The gardens and rivers of the Qur'an: between the "like" of sensory bliss and the reality of existential proximity

(Introduction: Perceptions of Paradise between Representation and Truth)

The verses of the Holy Qur'an describe Paradise and its bliss with exquisite sensory descriptions that captivate hearts and capture the hearts: rivers of water, milk, honey and wine, proximal fruits, elongated shades, high palaces, luxurious clothes, and purified couples. These descriptions are God's true promise to His pious faithful servants, and a great incentive to seek His favor. However, are these descriptions the ultimate and direct material truth of the bliss of the hereafter, or are they, as the Qur'an opens its description, in places such as "like the paradise promised by the pious... (Muhammad: 15), a "parable" that strikes us to approximate truths that may transcend our worldly perceptions? Do the connotations of these descriptions stop at the limits of sensory and material pleasures only, or do they carry with them symbols and references to deeper and abstract truths concerning the state of the soul and its closeness to its innocent?

Contemplators differ in their approach to these texts. A team that focuses on the concrete physical reality of eschatological paradise, seeing in these descriptions an accurate description of what believers will experience. Another delves into the existential and cognitive dimensions, considering that these sensory descriptions are a representation of deeper truths, and that true bliss is a spiritual, cognitive and existential state of closeness, peace and contentment, whose shadows may begin to be reflected in this worldly life.

We find those who focus on the sensory and material description of its rivers, fruits and dwellings, emphasizing the reality and perfection of the eschatological reward, and presenting an interesting and stimulating picture based on the appearance of the Qur'anic word. On the other hand, there is a renewed vision that does not necessarily negate the sensory reality of eschatological committee, but holds that these sensory descriptions are parables used to approximate abstract meanings, and that they also carry symbolic dimensions that refer to that sublime spiritual and cognitive state. Let's explore these two readings in greater depth in the following articles, to see how they can complement Sensory descriptions represented with abstract existential facts.

"Transition: Having reviewed these initial perceptions and the significance of the word 'like', we will first delve into the description of sensory bliss as presented in the Qur'an, bearing in mind that it may be a representation of higher truths."

The Promised Bliss of Paradise: "Such as" sensual pleasure and exceeding the limits of the world

In its description of the committee, the Qur'an focuses on presenting a picture rich in sensual details that touch on human aspirations and innate desires. This description, although sometimes opened with the word "parable" (as a prelude to deeper understanding), remains a divine promise of tangible material truths that believers will experience with their bodies and souls in the afterlife, and perhaps their initial manifestations begin in the isthmus stage. These descriptions, even if they are proverbs to approximate the meaning, point to an eschatological perfection that transcends our worldly perceptions.

  1. Rivers that quench thirst and delight the beholder: "like" purity and renewed pleasure

  2. Proximal fruits and uninterrupted fruit: "like" abundance and accessibility

  3. Good dwellings and a great king: "Such as" luxury, security and uplift

  4. Dress, adornments and purified pairs: "such as" perfection, beauty and purity

  5. Limited worldly temptations and the need for deeper bliss:

  6. A life without worldly discomforts: "like" absolute perfection:

Commentary:
This reading, which is based on the appearance of the texts and presented in detail by some interpretations, confirms that paradise is a real and complete reward, which meets the sensory needs of man to the fullest and most splendid way. But the emphasis on the word "like" always invites us to reflect that these sensual descriptions may also be almost to our worldly understandings of higher and deeper eschatological truths, and that true bliss encompasses more than the direct sensory gratification we know. It is a call to understand bliss as a state of absolute perfection that transcends the limits of Our worldly experience.

(Transition: If these are the "parables" of sensory bliss, what existential and epistemological truths might symbolize or complement them?

Paradise of proximity: between the "like" of bliss and the manifestations of the soul and knowledge

While the Qur'an provides a tangible sensory description of the bliss of paradise, as a "parable" that strikes to bring the image closer to our understandings, a deeper reflection reveals that these descriptions may carry with them symbols and references to higher spiritual and epistemological truths. This vision does not necessarily negate the sensory reality of eschatological paradise, but rather adds another dimension to it, and sees paradise in its essence as a state of divine closeness, peace, contentment, and knowledge., a state that the believer can begin to experience and taste its "shadows" in this worldly life. As some contemplators have pointed out, the real facts of the Commission may be abstract, and sensory descriptions are a representation of these abstract meanings.

  1. Rivers of Paradise: The Flow of Science and Divine Knowledge

  2. The Fruits of Paradise: The Results of Certainty and the Harvest of Good Deeds

  3. Residences and rooms of paradise: places of consciousness and ranks of proximity

  4. The Clothing and Adornment of Paradise: Manifestations of Piety and the Light of Insight

  5. Purified couples and "poplars": the companionship of people and spiritual and intellectual harmony

  6. "Earthly paradise": the beginning of the manifestation here and now

Commentary:
This existential reading, which sees in the descriptions of sensual paradise "parables" and symbols of deeper truths, does not necessarily eliminate the reality of material bliss in the hereafter, but rather adds another dimension to it and complements it. It makes paradise not just a place of deferred sensual pleasures, but a state of spiritual, cognitive and existential elevation that begins its journey in this world, and reaches its perfection and complete manifestation in the world of eternity, where the body is satisfied, the soul is elevated and the heart is reassured by the light of closeness to God.

(Transition: Just as the Commission has a sensory and an existential face, so does fire. The following article explores the torment of hell between sense and meaning.)

Hellfire: Between the felt and the veil of distance

The Qur'an presents a powerful and deterrent image of the torment of hell, using powerful sensory descriptions: a burning fire, intimate water, skins that ripen and change, food from zaqqum or ghuslin, chains and shackles. These descriptions are a stern divine warning of the consequences of infidelity, injustice, and corruption. As with paradise, contemplators differ in understanding the nature of this torment: is it limited to physical sensory pain, or does it include and express deeper existential and spiritual suffering?

Whether suffering is understood primarily as a physical sensory, as a symbol of deeper existential suffering, or as a complementarity between them, the Qur'anic message is clear: turning away from truth and guidance leads to real and profound suffering, beginning in this world and culminating in the hereafter.

Transition: After reviewing the duality of heaven and hell, what about that phase between death and resurrection? The following article deals with the world of the isthmus."

The Isthmus: The Veil of Revelation or Ongoing Reality?

Between the moment of death and the day of resurrection and resurrection, there is a period of time and an existential state that is called in the Islamic term "isthmus". The Qur'an refers to this watershed period, but its nature and details remain an area of reflection and interpretation. Is it just a passive wait and a temporary annihilation? Or is it a world with its own laws, events and experiences? The readings vary, offering us different perceptions.

The isthmus remains a world surrounded by secrets, but contemplating the verses opens windows for us to understand it as a decisive and decisive stage, emphasizing the continuity of existence after death, and that death is not the end but the beginning of a new phase of awareness, accountability and retribution.

Transition: After reviewing heaven, hell and isthmus, how do we understand the question of immortality and the scope of divine mercy? The following article discusses these dimensions."

God's mercy and the balance of justice: the scope of eternity and the vastness of paradise

The Qur'an proposes the concepts of heaven and hell as abodes of eschatological retribution, but discussion and interpretation extend to fundamental questions about the scope of each, the duration of their stay, and their relationship to God's vast mercy and absolute justice. Is eternity in Hell as eternal as paradise? Does God's mercy require that paradise be the predominant destiny?

Balancing God's justice and mercy, between His fervent promise and His gracious promise, is at the core of our understanding of eschatological retribution.

Transition: After this journey in understanding heaven, hell and the isthmus, how do we live these truths in our world? The final article answers."

Living in the shadows: how do we live the realities of heaven and hell today?
Conclusion: Practicality"

Having explored the different dimensions of paradise and fire in the Holy Qur'an, transcending superficial perceptions towards a deeper understanding that combines the sensual and existential, between eschatological reality and worldly manifestations, the most important question remains: how do we live these truths in our lives today? How do the "shadows of heaven and hell" we may experience here and now affect our choices and behavior?

Understanding heaven and hell as existential states that begin in this world gives our lives deeper meaning and responsibility. It is no longer just waiting for a deferred penalty, but a relentless quest to achieve the state of "earthly paradise" and avoid falling into "earthly hell".

  1. Striving for an "earthly paradise":

  2. Beware of the "worldly hell":

  3. The hereafter as a goal and a catalyst:

Conclusion: Living in the "shadows of heaven and hell" means being aware that our daily choices shape our existential state now, and build our eternal destiny. It is a call to live faith in action, behavior and heart state, so we strive to be among those who inherit Paradise, outwardly and inwardly, in this world and the hereafter, and we seek refuge in God to be among those who fluctuate in the misery of distance and veil here and there. Full knowledge of the truths of the unseen remains with God, and we remain in pursuit and hope.

Husbands of Paradise - Hur Ain - and Abkar: Between the Comprehensiveness of Bliss and the Interpretations of Significance

Certainly, I will paraphrase a proposal for the article incorporating key points from our last dialogue. I will focus on introducing the linguistic and critical arguments I put forward to enhance the public presentation of the article.

20.8 Husbands of Paradise, Hur Ain, and Abkar: Between the Universality of Bliss and the Interpretations of Significance

Introduction: Transcending the Traditional Understanding of Social Paradise Bliss

The social concept of paradise's bliss, especially with regard to "paradise husbands", "poplars", and being "firstborn", raises fundamental questions. The traditional understanding of some may portray this bliss as a pleasure reserved for men, or limit it to purely physical dimensions, raising questions about the fairness and comprehensiveness of the penalty for women, and the depth of the Qur'anic significance. But, is this the only understanding provided by the Qur'an? Is the Qur'anic discourse describing virtues and rewards directed at one gender and not another? The deep reflection in the language of The Qur'an and the context of its verses, as presented by contemporary thinkers and thinkers (such as Dr. Muhammad Shahrour, Amin Sabri, Firas Mounir, and Haytham Morshed's body in understanding "Hoor Ain", as well as insights derived from contemporary contemplative dialogues, and my vision presented in this series), open new horizons for a more inclusive and egalitarian understanding, and challenge interpretations that may seem superficial, gendered, or purely materialistic.

1. The Language of the Qur'an and the Comprehensiveness of Discourse: The Foundations of Renewed Understanding

2. "Purified couples" and "minors of the party": the perfection of the relationship and the overcoming of worldly imperfection

The Qur'an's description of couples in Paradise as "purified" (al-Baqarah: 25) does not only mean physical purity, but includes purity from every moral or psychological deficiency or defect, which establishes a relationship based on intimacy, affection and complete harmony.
Describing them as "minors" (Ar-Rahman: 56) can be understood as a symbol of complete dedication and emotional and spiritual focus on the partner, in a harmonious and deep relationship.
Transformation of earthly wives: It is understood that believing wives from the people of this world are transformed in Paradise to this state of perfection, as the verses "We created them by creation and made them firstborn Arabs cohorts" (incident: 35-38) indicate this new creation that renews their youth and perfection.

3. "Firstborn": a symbol of freshness, perfection, and permanent renewal

Direct understanding: Describing the women of Paradise as "firstborn" is often understood in the sense of renewed physical virginity.
Linguistic Interpretation/Intentionality: Returning to the root (BKR), which means primacy, beginning and freshness, the "firstborn" can be understood in a broader sense, as a sign of their permanent state of original perfection, renewed freshness, and ageless vitality, as if every encounter and interaction is the first with its joy and purity.

4. The nature of the "poplar eye": dimensions beyond traditional characterization

5. The "husband" in heaven: an existential consort that transcends the worldly social contract

Emphasizing that the concept of "husband" in Paradise is closer to the natural existential meaning of the spouse or partner who achieves humanity and happiness, and the relationship in Paradise is purified and free from the constraints of contracts and worldly social costs.

6. "Watery" gardens in the post-mortem world: between matter and symbol (as it is in the original)

(This section can be kept intact or developed if the last dialogue adds something specific, but the dialogue seems to have focused more on poplars and physical descriptions.)

Conclusion: Towards a Renewed Understanding of the Justice of Divine Bliss and the Universality of Discourse

Rereading the verses of al-Hoor al-'Ayn, al-Abkar, and al-Husbands in Paradise, exploring linguistic and contextual connotations, challenging interpretations that may seem influenced by masculine whims or concepts, and proceeding from the principle of the Creator's justice and the universality of His discourse, provides us with a more equitable, balanced, and profound understanding. In these renewed readings, this bliss is no longer the monopoly of one race over another or a superficial understanding of pleasure or matter, but is part of the fullest reward that God has prepared for His faithful servants alike. It is Bliss transcends the boundaries of worldly understanding to include the perfection of closeness, harmony and eternal happiness, whether manifested in refined existential relationships, in luxurious renewed material graces, in superior interactive means, or in drowning in the seas of divine knowledge and knowledge. These understandings, although jurisprudential in many respects, remove doubts, affirm the perfection of justice and divine mercy, and call for a deeper reflection on God's undying words, with a constant distinction between definitive connotations and presumptive signs, and freeing minds from interpretations that may have been used, even unintentionally, to disparage women or even to justify acts of violence in the name of religion.

Scale of torment and its types: from the "lowest" to the "greatest" and from "hell" to "hell"

The Holy Qur'an provides a clear picture of the existence of torment as a punishment for the unbelievers and oppressors, but a reflection of its verses reveals that this torment is not a single homogeneous mass, but rather degrees, types, and stages, the intensity, nature and place of which vary. A review of the various interpretations of these verses reveals a gradual understanding of divine punishment and opens the door to discussions about the nature and evidence of these phases.

  1. "Inferior torment" vs. "Greater torment":

  2. "Hell", "Hell", "Hell" and the pre-resurrection stages:

  3. "Roses" of fire versus its entry:

  4. "Pray" and "blight" versus complete combustion:

  5. Circumambulation between the intimate and hell:

  6. Existential and psychological torment:

Methodology of inference and interpretation:
In addition to this diversity in Qur'anic interpretation, there are broader methodological discussions, especially with regard to the inference of the hadiths of the Prophet in matters of the occult such as the torment of the grave. There are those who believe that it is necessary to present these hadiths to the Holy Qur'an and verify that they do not conflict with its general principles or with other explicit verses dealing with the science of the unseen or the condition of the dead, which leads to a discrepancy in the acceptance or interpretation of some narrations, and sometimes results in an explicit rejection of the concept of "grave torment" as is commonly believed.

Conclusion:
Contemplating the verses of torment in the Qur'an reveals a multifaceted picture of divine punishment. It is not just a burning fire, but stages, degrees, places and types, which may begin with the "inferior torment" in this world (according to some interpretations), and progress to the "greater torment" and the "resident torment" in the hereafter. It includes painful sensory aspects and more painful psychological and existential aspects. Understanding this gradation and diversity, taking into account existing interpretive differences, is essential for a deeper understanding of God's justice and wisdom, and for grasping the gravity of Impiety and disobedience.

Transition: Just as torment has degrees, bliss also has denominators. The following article explores the multiplicity of paradises."

Building Paradise with Our Own Hands: Good Words and Good Deeds

After reviewing the descriptions of heaven and hell and their different stages, a practical question arises: How is this paradise promised to the believers built? Is it just a purely divine gift that awaits us, or do we have an active role in constructing it and decorating it with our deeds and words in this worldly life? The Holy Quran and the hadiths of the Prophet provide us with an inspiring vision that directly links what we offer here to what we find there.

  1. Good deeds are the basis of ownership:

  2. Good words plant trees:

  3. Integration of words and deeds:

  4. Online business and its impact:

Conclusion: We are not just passive recipients of the story of paradise, we are active participants in its construction and construction. Our good deeds give us the earth, and our good words plant trees and decorate gardens. Every praise, every word of truth, every good deed, every charity is a brick that we put in the edifice of our eternal bliss. Let us make our world a continuous workshop to build our paradise with our hands and tongues, with the help of God and trusting in Him.

Transition: After talking about building paradise, what about other worlds of the unseen that we might interact with or influence us?"

Degrees of Heaven and Places of Closeness: From the "Paradise of Shelter" to the Higher "Paradise"

Against the gradual image of torment, the Holy Qur'an provides a rich and varied description of Paradise and its bliss, not as a single mass, but as "paradises", shrines and degrees, varying according to the faith of its people, their deeds and their closeness to God Almighty. Exploring the verses that describe these gardens reveals a continuous journey of elevation into bliss.

  1. The multiplicity of paradises is the general concept":

  2. "Paradise of Shelter": The first houses of Firas Mounir and Amin Sabri":

  3. "Gardens of Eden": Gardens of Residence and Eternity:

  4. "Paradise": The highest heaven Amin Sabri":

  5. Gardens according to business and proximity:

  6. Former and right-wing holders Discrimination in Maqamat":

  7. Paradise as a comprehensive unit:

Conclusion: Paradise is not just one simple place, but worlds, shrines, and degrees of varying bliss. The believer's journey begins with the "paradise of shelter" in the isthmus, and continues to rise in the ranks of the "paradise" in the final hereafter, reaching the highest "paradise", each according to his faith, work and closeness to his Lord. This multiplicity and disparity is a manifestation of God's justice and bounty, and a constant motivation for believers to race for good deeds to reach the highest places.

Paradise of Bliss: Sensual Embodiment or Existential Veneration? A Journey into the Verses of Promise

(Introduction: The duality of the Qur'anic description of the committee)

When the Qur'an describes paradise, it uses language rich in sensory details that delight the soul and excite hearts, but it also alludes to truths that transcend the boundaries of matter. This article explores how the meditators dealt with this dualism, and how specific verses were used to understand the nature of bliss.

  1. Direct Sensory Bliss: A Realistic Divine Promise (Based on the Interpretations of Amin Sabri, Firas Mounir, and General Understanding):

  2. Bliss as an existential state and divine closeness

  3. Sensory and existential integration in paradise:

(Transition: Just as Paradise has degrees and types of bliss, fire also has degrees and types of torment.)

Hell's Darks and Types of Torment: From the "Lowest" to the "Greatest" and from "Blasting" to "Praying"

The Qur'an presents a terrifying and multifaceted picture of the torment of fire, not as a homogeneous unit, but as layers, realms, and different types of pain and suffering. This article explores how contemplators understood this gradation and diversity of torment, based on specific verses.

  1. Direct sensory torment: and a severe divine feast (based on the interpretations of Amin Sabri, Firas Mounir, and general understanding):

  2. The gradation of torment and its stages (Firas Mounir and Muhammad Shahrour):

  3. Suffering as an existential state and distance from God:

  4. Eternity in Fire: Permanence or Possible End? (Discussion between views):

(Transition: After reviewing heaven and hell, we trace the journey of the soul through these worlds as depicted by the verses adopted by the contemplators)

The colors of the divine statement: the symbolism and connotations of colors between heaven and hell and the states of the soul

Introduction: Beyond Visual Description – Colors as a Symbolic Qur'anic Language

Colors are an integral part of the fabric of life and existence, colouring our experiences and influencing our emotions. The Holy Qur'an, this miraculous divine statement, did not neglect to pay special attention to colors. Mentioning them in it goes beyond mere superficial visual description, to carry deep connotations and symbolic meanings that are closely related to the different states of man, from his spiritual tranquility to his psychological turmoil, and from his promised reward in the hereafter to the greatness of divine creation and its dazzling diversity in our world. The word "color" has been pronounced in the Holy Qur'an seven times, as if This is a nice reference to the seven colors of the spectrum in which the power of the Creator is manifested, and the Qur'an dealt with six main colors with their explicit names, and woven around them contexts that carry with them secrets and meanings. This article aims to dive into this Qur'anic color world, exploring the deep connotations of these colors, and how they are closely related to the concepts of heaven and hell, and to the states of the human soul in its journey between them.

Section I: Colors of Light, Annunciation and Bliss: Manifestations of Serenity and Life

When the Qur'an speaks of states of satisfaction, acceptance, and good reward, bright, joyful, and serene colors often emerge. They are colors that reflect the purity of the interior and the beauty of the outcome, and promise a future full of life and pleasure.

  1. White color: beam of purity and symbol of the Annunciation

  2. Green: The robe of paradise and the symbol of renewed life

  3. Yellow color (on its bright side): the glitter of pleasure and the vitality of giving

Section Two: Colors of Darkness, Menace and Torment: Embodying Misery and Destiny

On the other hand, the Qur'an uses other colors to symbolize situations of delusion, disbelief and bad fate, and to embody the intensity of torment and horrors on the Day of Resurrection. These colors reflect the inner and outer darkness that surrounds the people of misery.

  1. Black color: the membrane of infidelity and the darkness of fate

  2. Blue ("blue"): a sign of panic and menacing intensity

  3. Red color (in the context of menace and cosmic transformation):

Section III: Other Colors and Miscellaneous Significance: Mosaic of Creation and Life

Besides the main colors that carry direct connotations of bliss or torment, the Holy Qur'an is replete with other color references that describe the diversity of creation, stages of life, and even some subtle psychological states, drawing a color mosaic that reflects the richness of the divine statement.

  1. Yellow: between the radiance of pleasure and the withering of the ends (complete and deepen)

  2. Colors of fruits and food: verses of diversity - livelihood and joy

  3. Other colors in specific contexts (noting that some are not given by their explicit name but are understood from the context or interpretations related to energy):

  4. The use of the word "colors" in the sense of types and shapes:

Section Four: Colors as a Mirror of the States of the Soul and the Manifestations of Existence

The Qur'anic statement goes beyond the use of colors as a sensory description or classification of the types of creation, to make them a delicate mirror that reflects the internal states of the human soul, and embodies the manifestations of major concepts such as heaven and hell in our earthly reality before their fullest manifestation in the hereafter. This deep connection between color and existential state is one of the mysteries of Qur'anic rhetoric.

  1. Colors as a language of feelings and spiritual states:

  2. Worldly manifestations of heaven and hell across colors:

  3. Continuity of color connotations through the stages of existence:

Conclusion: The secret of colors in the Qur'anic statement and the depth of their existential connotations

A review of the semantics of colors in the Holy Qur'an reveals to us one of the secrets of his miraculous statement. Colors here are not merely superficial pigments perceived by sight, but symbols charged with meaning, eloquent means of expression, closely linked to the profound states of the human soul, the nature of eschatological retribution, and the greatness and diversity of divine creation.

Understanding these color connotations adds another layer of reflection depth, and makes us see the Qur'anic text with a more insightful eye and aware of its aesthetics and secrets. From the green of heaven, which symbolizes life and bliss, to the blackness of the faces of the disbelievers, which reflects the darkness of destiny, and from the whiteness of the faces of believers, which shines with light, to the blue of criminals, which embodies terror and menace, the colors in the Qur'an remain a testimony to incomparable eloquence and inexhaustible wisdom. It is a call for us to color our lives with the colors of faith, piety and good deeds, to strive towards the "earthly paradise". whose shadows begin here, and their lights are complete in the hereafter, and we avoid the "earthly hell" that begins here and its fire rages there. It is a wonderful divine language, waiting for conscious hearts and minds to reveal its treasures.

The journey of the soul: from the world to the isthmus - the resurrection - then the eternal destiny

The Qur'anic verses, through different interpretations and contemplations, take us on an amazing journey of the soul and soul after their separation from the body. This article traces this possible path, drawing on the verses used by the meditators whose opinions we reviewed, to form an integrated picture of the different stages of existence.

  1. The worldly life: the abode of affliction, work and the beginning of existential manifestations.

  2. Death and Transition: "The Taste of Death" and "The Death of Souls".

  3. The world of the isthmus (other origin): consciousness, meeting, affliction, and initial reward.

  4. "Roses" of hell and salvation for the pious.

  5. The Day of Resurrection: Resurrection, Reckoning, Libra, and Witnesses.

  6. The ultimate destiny: eternity in heaven or hell.

The soul in the balance: who is responsible for the torment? What is its purpose?

In our journey through the understanding of heaven and hell, a fundamental question arises: Who is receiving this bliss or that torment? Is it the mortal body, the immortal soul, or another entity? What is the ultimate purpose behind the system of reward and punishment, especially with regard to hell? The Holy Qur'an provides us with accurate and profound answers when contemplating its verses concerning the soul and soul.

1. Soul, soul and body: necessary distinction

To understand who suffers or suffers, it is necessary to distinguish between the basic components of man as indicated by some Qur'anic readings (such as Amin Sabri's perspective):

2. Who is responsible for the actions and who is tortured?

3. What is the purpose of torturing oneself in hell?

Understanding the purpose of torment requires going beyond the superficial view that may see it as mere revenge. The Qur'an provides us with indications of deeper ends:

4. The difference between soul and soul in the context of torment:

Conclusion:

The one who is tortured in hell (or enjoys in paradise) is the soul, the conscious and responsible essence of man. The purpose of this torment is not merely revenge, but the realization of divine justice, the revelation of the truth of the self and its deeds, a statement of the gravity of transgression, and the fulfillment of the universal laws of retribution. As for the soul, it is a divine command and a secret of life, the nature and function of which are different from the soul that is the subject of assignment and punishment. Understanding these nuances is necessary for a balanced and profound perception of the realities of existence between this world and the hereafter.

List of Quranic verses that have been relied upon

Or refer to them in the attached texts related to the description of heaven and hell and their characteristics and people

First: Verses related to the description of Paradise and its bliss:

  1. ﴿We have created man in the best calendar﴾ Fig: 4"

  2. ﴿And we sent down from heaven pure water﴾ Al-Furqan: 48"

  3. ﴿Like the paradise in which the pious were promised, rivers of non-bilge water, rivers of milk whose taste has not changed, rivers of wine that are pleasant to drinkers, rivers of filtered honey... ﴾ Muhammad: 15"

  4. Two immortal sons circumambulate them with cups and jugs... ﴾ Incident: 17-18 / Human: 15-16"

  5. ﴿On the sofas they look﴾ Al-Mutaffifin: 23 and other verses"

  6. ﴿ Kattofoha Dania ﴾ Attached: 23" / ﴿ And humiliated her picking humiliation﴾ Human: 14"

  7. ﴿Those who inherit Paradise are immortal﴾ The Believers: 11"

  8. ﴿And if you see, then you see bliss and a great king﴾ Human: 20"

  9. ﴿...And they gave it the same... ﴾ Cow: 25"

  10. ﴿And their clothes contain silk﴾ Hajj: 23"

  11. ﴿And they wear green clothes from Sundus and Istabraq﴾ Cave: 31"

  12. ﴿They shall not crack from it or bleed﴾ Incident: 19"

  13. ﴿The companions of Paradise today are in the work of Fakhoun﴾ Yes: 55"

  14. ﴿ and brushes raised﴾ / ﴿ and beds raised﴾ Incident: 34"

  15. ﴿On opposite beds﴾ Saffat: 44 / Stone: 47"

  16. Leaning on lined beds Phase: 20"

  17. ﴿On the beds of Modona﴾ Incident: 15 / Phase: 20"

  18. ﴿There is no fear for them, nor do they grieve﴾ Al-Baqarah: 277 and other verses"

  19. ﴿...And it has what the souls desire and the eyes delight ... ﴾ Embellishment: 71"

  20. ﴿And they have purified husbands in it﴾ Al-Baqarah: 25"

  21. ﴿No man before them nor Jean have menstruated them﴾ Rahman: 56 and 74 / incident: 36"

  22. ﴿Arabs cohorts﴾ Incident: 37"

  23. ﴿Minors Party﴾ Saffat: 48 / P: 52 / Rahman: 56"

  24. ﴿And Hoor Ain is like hidden pearls﴾ Incident: 22-23"

  25. ﴿As if they were rubies and coral﴾ Rahman: 58"

  26. ﴿And we married them with seas of an eye﴾ Smoke: 54 / At-Tur: 52"

  27. ﴿And they have their livelihood in it with a ball and a nest﴾ Mary: 62"

Second: Verses related to the description of fire and torment:

  1. ﴿God's burning fire* that looks upon hearts﴾ Hamza: 6-7"

  2. ﴿And they drank intimate water, and their intestines were cut off﴾ Muhammad: 15"

  3. ﴿As their skins matured, we replaced them with other skins to taste the torment﴾ Women: 56"

  4. ﴿And the companions of Hell called the companions of Paradise to pour water on us or from what Allah has provided you﴾ Al-A'raf: 50"

Third: Verses related to general concepts used in different contexts":

  1. ﴿And there is no animal on earth except for Allah to provide it﴾ Hud: 6"

  2. "The day you see the believers seeking their light in their hands and with their faith." Prohibition: 8"

  3. ﴿If he blows into images, there is no genealogy among them at that time, and they do not wonder﴾ The Believers: 101"

  4. ﴿ And that he created the male and female couple ﴾ Star: 45" + The concept of afterlife

  5. ﴿To Him ascends the good word, and good deeds lift it up﴾ Fatir: 10"

  6. ﴿...A good word like a good tree... ﴾ Abraham: 24"

  7. When the angels said, O Mary, that God has chosen you... ﴾ Al-Imran: 42" / ﴿ God chose Adam, Noah, the family of Abraham, and the family of Imran... ﴾ Al-Imran: 33"

  8. ﴿He says, I wish I had come to my life﴾ Fajr: 24"

This list illustrates the extensive use of Qur'anic verses, both to describe heaven and hell directly and to derive concepts and characteristics related to life in the hereafter, the design of the new man, and the laws of those worlds, with a disparity in the degree of direct reasoning between literal interpretation and indicative or "scientific" interpretation.

Intertwined Worlds: Angels, Jinn, and God's Universal Briefing

Our journey in understanding existence is not limited to our tangible physical world or even the afterlife worlds such as heaven and hell. The Holy Qur'an opens windows to other worlds and occult forces that interact with and affect our world, such as angels and jinn, and emphasizes a fundamental truth, which is the universal encompassing of God Almighty with everything and every being.

  1. Angels: Apostles and executors:

  2. Jinn and demons: the world of seduction and sedition:

  3. God's Comprehensive Briefing: Science, Power, and Domination:

Conclusion: We are not alone in this existence. There are other worlds that interact with us, powers for good angels and forces for evil demons, all under the knowledge of God surrounding His omnipotence, and His absolute dominance. Recognizing these truths expands our view of the universe, deepens our sense of responsibility, increases our attachment to and trust in God, and makes us more wary of Satan's machinations and obsessions.

Fajr: Truth Revealed and Awareness Dawn.. A New Reading in the Verse of "The Qur'an of Fajr"

Introduction:
In Surat Al-Isra'a, the verse "The Qur'an of Fajr was witnessed" (Al-Isra'a: 78) carries a profound invitation to reflect on a defining moment, not only the mere emergence of the first threads of the sun, but also beyond that to broader spiritual and intellectual dimensions. Dawn, in this context, is not just a time of time, but a symbol of the discovery of truths, the emergence of consciousness, and the transition of man from the darkness of ignorance to the light of knowledge.
Fajr: Beyond the Traditional Meaning
The "Fajr Qur'an" is usually interpreted as Fajr prayer, or reading the Qur'an at this blessed time. This interpretation is undoubtedly correct and important, but it does not capture all the dimensions of the verse. Qur'anic words, like the deep sea, carry with them inexhaustible pearls, and the more we dive into them, the more we discover new meanings that enrich our understanding and expand our perceptions.
Fajr: A symbol of exposure and clarity
in the Arabic language, the root of the word "dawn" carries the meaning of cracking, opening and exploding. Dawn is the moment when darkness splits, light explodes, and blur dissipate. This linguistic meaning is closely related to the spiritual and intellectual meaning of the verse.
Dawn, in this context, is a symbol of exposure and clarity. It is the moment when the darkness of ignorance and illusion clears and divine truths are clearly and manifested. It is the time when the heart and mind wake up and are fully prepared to receive the light of guidance and knowledge.
The Qur'an of Fajr: A reading that shakes the heart and awakens the soul
"The Qur'an of Fajr" is not just a recitation with the tongue, but a conscious and thoughtful reading, which shakes the heart and awakens the soul. It is a reading that goes beyond letters and words, to reach the deep meanings that the verses carry. It is the reading that turns into a light that illuminates the path and guides to the straight path.
Dawn: Truth Blasting Phase
Dawn is the stage of "blasting facts". It is the time when darkness begins to recede, and the truths that lie deep in the soul and in the horizons of the universe appear. It is the time when man gets rid of illusions and suspicions, and realizes the reality of his existence and his role in life.
Acclamation and spiritual elevation: the key to understanding Man
cannot reach this deep understanding of the Holy Qur'an, unless he purifies himself and purifies his heart. Acclamation is a continuous process of purification of the soul from impurities and impurities, which enables man to rise to a higher level of awareness and awareness.
When the heart is purified, it becomes like a clear mirror reflecting the light of divine truths. When the veil of vision is removed, man is able to see the unity behind pluralism, and realize that everything in the universe is a sign of God, indicating his oneness and greatness.
The Divine Puff: The Continuity of Guidance
It is the divine breath in the soul of man that brings him back to his luminous origin, and reminds him of his first truth. This puff is not an event, but an ongoing process, renewed at every moment. God Almighty recreates man spiritually in every soul, and gives him the opportunity to renew and elevate.
This divine breath is also a symbol of the continuity of divine guidance. Man, no matter how knowledgeable he may be, still needs God's light to find the straight path.
Awareness of the Systems of the Universe: A Path to the Dawn of Truth
When man contemplates the wonderful systems of the universe, and realizes the subtlety and mastery of creation, he recognizes the divine oneness underlying this immense diversity. The universe, with all its galaxies, planets and stars, is an open book, in which the believer reads the signs of God and recognizes his greatness and power.
This awareness of the systems of the universe leads to the "dawn of truth" in the human heart. It is the moment when man redefines his understanding of life and existence, based on this monotheistic vision.
Return to Unity: The Purpose of
Dawn Man, at his origin, was in the realm of light, united with divine truths. But when he forgot these truths, he divided against himself, entering the world of pluralism and dualism.
Dawn, in this context, is a symbol of a return to unity. It is the moment when man gets rid of internal contradictions and reconciles with himself, with the universe and with God. It is the moment when darkness disappears, and the sun of truth shines in the heart.
Conclusion:
The verse of the "Qur'an of Fajr" is a call for spiritual awakening, and attention to a defining moment that carries with it deep meanings and spiritual and intellectual connotations that go beyond the traditional concept. It is a call to acclamation and elevation, and to reflect on the signs of God in the soul and in the horizons. It is a call to return to unity, to realize the truth behind pluralism. Fajr is not just a time of day, but a spiritual state that a person experiences when his heart is enlightened by the light of guidance and knowledge.

Shadows of Paradise and Hell in the World: Embodying Bliss and Torment in Our Lived Reality

Our understanding of the realities of heaven and hell, as presented in this series, is not limited to being an eschatological destiny. Rather, these truths have deep and direct "shadows" that are reflected in our worldly life, forming manifestations of bliss and torment in our reality today. This worldly projection is not an underestimation of the afterlife, but rather an affirmation that God's laws of reward and reward begin from this life, and that our choices here make our worldly paradise or hell before the eschatology.

The worldly life may be a "life of torment" for many because of a misconception of religion or distance from facts, while

The horror of children from the torment of the grave as evidence of the "torment after death before the day of resurrection" created by the "religion of mankind". or parallel religion"

The Challenge of Sound Understanding: Dismantling Parallel Religion and its Consequences for Islamic Thought

Introduction:

The Holy Qur'an, which is the essence of divine teachings, invites us to deep reflection and sincere commitment. However, in our contemporary world, troubling trends are emerging, creating a "parallel religion" that deviates from the original teachings and fuels contradictions and divisions within the Muslim Ummah. This research explores the roots of this parallel religion and its devastating effects on Islamic thought.

What is parallel religion?

Parallel religion is not an explicit form of apostasy or blatant denial of Islam, but rather a hidden current that infiltrates Islamic thought through:

The roots of parallel religion:

Parallel debt stems from several factors, the most important of which are:

Consequences of parallel debt:

Parallel religion leads to serious consequences for Islamic thought, including:

Back to Pure Source:

To counter parallel religion, Muslims must:

Conclusion:

Fighting parallel religion is not an easy task, but requires a continuous effort and deep reflection on the Book of God, enlightened minds and conscious hearts. Let us work together to purify Islamic thought, free it from lies and illusions, so that it can return to what it was: a light and guidance for all humanity.

1. The embodiment of the earthly torment of hell: the "renewal of skins" as a symbol of intellectual and spiritual rigidity

When we contemplate the verses of torment, such as the Almighty' s saying: "As their skins mature, we replace them with other skins to taste the torment" (An-Nisa: 56), the eschatological dimension of sensory torment is clear. However, from the perspective of Nasir ibn David, who sees the manifestations of these truths in this world, this verse has a painful worldly meaning.
The "skin" here can symbolize the intellectual and doctrinal membrane that surrounds man. A person who contemplates the signs of God, rejects the light of insight and wisdom, and clings to ideas inherited or transmitted without reason and reflection, becomes as if he is "bound and embalmed" by these ideas.
"skin regeneration" in this worldly context means:

2. General application of descriptions of heaven and hell on earthly reality:

This approach to understanding the "renewal of skins" applies to all descriptions of heaven and hell:

Recognizing these mundane dimensions of heaven and fire makes us more aware of our responsibility for our choices. Every idea we adopt, every word we say, every action we do, is either a building block in building our "earthly paradise" which is the prelude to the afterlife, or fuel for our "earthly hell" which is the beginning of the torment of the hereafter. It is a living invitation to contemplate the Holy Qur'an not only as a book of history or future prophecies, but as a practical guide to a good life here, and a dignified destiny there.

This ignorance and deprivation is not only of divine knowledge, but also of understanding true religion that liberates man instead of terrifying him and constraining him with illusions.

"...The "skin" here can symbolize the intellectual and doctrinal membrane that surrounds man. A person who contemplates the signs of God, rejects the light of insight and wisdom, and clings to inherited ideas or what some call the "religion of mankind" transmitted through the centuries next to the Qur'an, becomes as if he is "bound and mummified" by these ideas. As contemporary thinkers such as Dr. Muhammad al-Fayed point out, this "mummification" with narrations and interpretations may make "error a fact" in people's minds, leaving the pure springs of the Qur'an.

"Regeneration of the skin" in this worldly context means insistence on this "mummification". Whenever there is a glimmer of truth or a call to return to the Qur'an as a basic ruling, his old "skin" of obsolete ideas "matures", but instead of abandoning it, he "changes the skin of others" – that is, renews his attachment to his legacies, builds new intellectual barriers, and envelops his heart with a veil that prevents him from understanding. This keeps him in the agony of deprivation of God's light, and makes him "deaf" to hearing the truth, "dumb" to speaking it, "blind" to seeing it, and even Those who call for the Qur'an may be seen as 'Satan' or 'outside the faith', as al-Fayed describes the situation of those who criticize this reality."

Moving to the final finale of the series"

Shades and meanings: living with the facts of existence between this world and the hereafter

At the end of our journey through the "Shadows of Heaven and Hell", having explored the sensual, existential, and symbolic dimensions of these great Qur'anic truths, tracing the path of the soul through the stages of the isthmus and the hereafter, and contemplating the worlds of the unseen surrounding us, we arrive at the essence of the message: How can this knowledge change our lives today?

Talk of heaven and hell is no longer just a description of a distant destiny, but a reality that manifests its shadows in our reality. "Worldly paradise" is not an illusion, but a state of tranquility, closeness and knowledge that can be achieved by adhering to the balance of truth and purifying the soul. "Worldly hell" is not just a metaphor, but the reality of misery, distress and the veil experienced by those exposed to God's guidance.

Contemplating the verses of Paradise and Hell, understanding the multiplicity of their types and degrees, understanding the continuity of affliction and responsibility even after death, and understanding the accuracy of the Qur'anic language in describing these worlds should lead us to:

  1. Glorifying God's destiny, mercy, and justice: recognizing the vastness of Paradise and the limitations of Hell as a ratio," the gradation of punishment and punishment, and the details of bliss and torment, all point to the perfection of God's justice, great mercy, and great wisdom.

  2. Sense of individual responsibility: Our choices, actions and words, even in the digital world, are what shape our existential state now and build our eternal destiny.

  3. Relentless pursuit of acclamation: The goal is not just to avoid punishment, but to elevate oneself and achieve the state of "earthly paradise" through knowledge, good deeds and closeness to God.

  4. Always preparing for the future: Death is not the end, but the transition to a new phase of awareness and accountability. Understanding the nature of the isthmus and the afterlife makes us more prepared for this inevitable journey.

  5. Continuous reflection: The Qur'an is a sea whose wonders never end. Every careful reading, every deep reflection, every attempt to understand the text in the light of the totality and purposes of the Qur'an opens up new horizons of knowledge and insight.

The "shadows of heaven and hell" extend to cast their light or fire on our lives today. Let us make those who contemplate these Qur'anic truths a beacon that illuminates our paths, and an incentive that pushes us towards seeking God's favor and paradise, purifying ourselves, and rebuilding our world with truth and goodness, so that we may be among those who live in the "shadows of paradise" here, and inherit them immortals there.

Series: The Soul in the Qur'an: The Journey of Existence - Responsibility and Destiny

Map of the human entity: the distinction and functions of the soul, heart, heart, and soul

Introduction: The importance of understanding the components of man in the Qur'an

When we reflect on man's journey in this existence, his responsibility for his actions, and his ultimate destiny determined by the Holy Qur'an, we find that understanding the nature of the human being itself is the basic starting point. The Qur'an, in its clear Arabic tongue, does not give us a superficial description, but rather delves into the depths of this honored being, using precise terms such as soul, heart, heart, and soul. These terms, which may seem synonymous at first glance, carry with them fundamental differences and distinct functions, as revealed by deep reflection. Understand this map The inner workings of man, as presented to us by a perspective inspired by the Qur'anic text (such as Amin Sabri's vision), is key to understanding the mechanism of our inner working, how we interact with the world of matter and the world of creation, and is a necessary prelude to exploring the soul's journey towards acclamation or misery.

Soul (Ruh): the command of life and the law of divine existence

The formation of man begins with a breath of divine command, the "Spirit". But what is the nature of this spirit as indicated in the Qur'anic context?

It is not the conscious "I": it is important to distinguish that the soul here is not the perceived self or the figure that is being judged. It is deeper and more fundamental than that.

The mystery of life and the law of cosmology: The soul is a divine command, and it is the mystery of life that is placed in the fetus at an early stage (embryo 40 days). It is the basic vital force without which there is no living being.

Commands and prohibitions in Homo sapiens: In the context of the charged and rational man, the soul takes on an additional and important meaning, referring to the divine commands and prohibitions, i.e. the revelation and the Qur'anic message itself. "We have also revealed to you a spirit of our command" (Ash-Shura: 52).

Data for the world of creation: offers an eloquent analogy: the soul is like the data that comes from the divine "world of command", and its effects are carried out and manifested in the "world of creation" (body, reality). Just as a computer does not function without data, the body does not live a purposeful and upright life without this spirit (revelation).

Its destiny: the soul, as a divine command, is not subject to the concept of death and annihilation inflicted on the guilty body or soul. It returns to its righteous or is redirected according to the divine will.

Fu 'ad: Center for Perception and Learning (Brain)

If the spirit is the law and the data, then the heart is the primary processor of these data and the receiver of external stimuli. The "heart" is the human brain.

Practical starting point: It is the first organ that begins to work relatively consciously in humans, acting as the "On/Off button" with which to begin interacting with the world.

Its basic functions:

Sensory perception and direct learning: it is responsible for receiving information through the senses (hearing, sight...), storing them in memory, learning languages, and analyzing things initially.

Automated habits and behavior: Herein lies one of the most important functions of the heart; it is mainly responsible for forming and changing habits. It works in a manner similar to the principle of "gears" or jets, where the repetition of a small verb (small gear) gradually leads to the movement of a larger gear (habit), until the habit becomes firmly established and ingrained (postulate). This includes talking, walking, balance, moving, and even standing.

Basic vital functions: It controls vital bodily functions such as general health, sleep-wake cycles, and even dream worlds.

Initial assessments and quick decisions (corner): The "corner" (the front of the brain or the highest area of the brain) is the part of the heart responsible for making quick initial judgments (false/truthful, false/right), making initial decisions, and recording bad and good deeds directly.

Connection to concrete reality: The heart is our window to the world of tangible physical reality, and it deals with it directly.

Heart (Qalb): the vessel of insight, faith and orientation

While the heart processes information primarily and relates to sensory reality, the "heart" comes to represent a deeper and higher level of awareness and perception. His work begins later to the work of the heart, or in parallel with it but on a different level.

The center of deep awareness and insight: The heart is not just a pump of blood, it is a symbol of the center of deep understanding, reflection and insight that transcends superficial phenomena. It is he who deduces "rationality" from events and experiences.

Home of faith and dealing with the unseen: The heart is the place where true faith rests, and it is the instrument with which man deals with the world of the unseen. He is the one who receives direct revelation or inspiration (the faithful spirit).

The seat of will and intention (face): If the corner of the heart makes preliminary decisions, then the heart is responsible for the true will and sincere intention (face and destination) that guide human behavior in general. Fateful decisions need a heartfelt "destination".

The repository of higher emotions: The heart is the object of refined emotions and deep moral assessments, such as confusion, hesitation about fateful matters (which require insight), fear of God and hope in Him.

The vital mediating role: the heart plays the role of mediator between the heart (the source of primary information and habits) and the soul (the place of the final manifestation of behavior). It takes from the heart what has been processed sensually, adds to it the spiritual, moral and faith dimension, and then "gives" or directs the soul.

The mechanism of action of the organization (rooms): The heart works in a system of "rooms" or priorities, where it handles and organizes matters based on their importance and spiritual and moral value.

Susceptibility and guidance: The heart is not fixed on one condition, but is susceptible to disease (suspicion and hypocrisy) or aberration, but it is also subject to purification, healing and guidance.

The Soul (NAFS): The Manifested Entity of Consciousness, the Place of Commission, and the Destiny

The "soul" in this model comes as a distinct entity, albeit closely linked to the body, heart, and heart.

A creature entity outside the physical body: It presents the perception that the soul is a created entity that exists outside the immediate physical body of man, and its existence is likened to a buoy, jellyfish, or lifeline that is "in front of the chest". It has multiple names (searchlight, raft, bumper) that reflect its different functions.

The manifestation of higher functions: The soul is the one in which the highest functions of the human entity are manifested:

Bearer of light (in front of the believers): She is the one who carries the light of faith and insight and illuminates the path of its owner.

Shield of protection, piety and safety (security): It provides spiritual and moral protection, and achieves piety and inner security.

The window of expansion and the future (tomorrow): It is the one that looks to the future, and expands its horizons with knowledge and faith.

Home of high values: It is the place of pride, empowerment, honest competitiveness, speed in goodness, charity, goodness, moderation and moderation.

Interaction with the heart and heart: The heart is the vital mediator between the soul and the heart. The soul receives spiritual and moral guidance from the heart, and is affected by its condition.

The object of control and prohibition of passion: It is possible to "forbid the soul from passion" and control its desires and desires, and this requires integrated and coordinated action from the heart (by changing the programming of habits) and the heart (by directing the will and strengthening the faith insight).

Conclusion of the first article: The importance of this map for the journey of the soul

This delicate distinction between the soul and the heart and the heart and the soul, and the determination of the functions of each, is not merely an intellectual luxury, but a necessary basis for understanding how human behavior is shaped, how decisions are made, and how he can seek acclamation and reform. This internal map will guide us in future articles as we explore the journey of the soul between assignment and choice, its reality after its separation from the body, its questioning in the world of the isthmus, its ultimate fate in heaven or hellfire, and finally, the path of salvation and the farmer through Recommending it.

The soul between assignment and choice: human responsibility for his actions

Introduction: Who is the controller? The decision journey within the humanitarian entity

Having mapped in the previous article the human being with its four components: spirit, heart, heart, and soul, we now move on to exploring the complex dynamics that govern human actions and decisions. Who is really responsible for our choices? And how do these internal components interact to shape our behavior for which we will be held accountable? Understanding this internal mechanism is key to recognizing the magnitude of our responsibility and identifying the points of influence in the journey of change and acclamation.

Heart (brain): pre-healer and habit factory

The journey of human action often begins in the heart (brain), the biological supercomputer that receives and processes data from the outside world.

Primary Information Portal: The heart is the first receiver of sensory information (what we see, hear, taste, smell, touch). Pre-processes this information, stores it in memory, and uses it for learning (e.g. languages and skills).

The principle of "gears" and the formation of habits: One of the most important and dangerous functions of the heart is its ability to form habits. As we have explained, the heart works with the principle of "gears": the repetition of a small action (moving a small gear) gradually leads to the consolidation of that action as a habit (moving a larger gear), until it becomes a semi-automatic behavior that does not require major conscious thinking. This includes our habits of speaking, walking, thinking, and even our initial emotional reactions.

Corner and Quick Assessments: "Corner" (foreground of the brain) makes quick judgments and assessments based on stored experiences and pre-programming. These initial assessments may be right or wrong, and directly affect our momentary decisions.

Heart: The center of insight, conscious will, and moral orientation

If the heart is the primary healer and habit maker, the heart represents the deepest and most conscious level in the decision-making process.

Deep processing and insight: The heart receives the "outputs" of the heart (primary information, habit motives), but is not satisfied with them. Rather, it processes them more deeply, using insight and moral and spiritual understanding. He is the one who reflects on the consequences of things, and seeks to grasp the wisdom behind events.

Home of True Will and Intention (Face): The heart is responsible for the conscious will and purpose (intention) that guides major actions and fateful choices. While the heart may sometimes work semi-automatically, it is the heart that gives the action its value and meaning through sincere or corrupt intention.

Interaction with the unseen and faith: The heart is man's window to the world of the unseen, and the place of stability of true faith. He is the one who receives and interacts with divine guidance (Spirit/Revelation), and he is the one who feels fear of God and hope in Him. This relationship of faith decisively influences his decisions.

Self: the vessel of manifestation, the object of assignment, and the interface of behavior

In this model, the soul comes as a vessel in which the fruit of the interaction of the heart and heart is manifested, and it is the interface through which man appears before the world and through which he addresses commands and prohibitions.

The stable of "light" or "darkness": it is the soul that ultimately carries either the "light" of faith, insight and good deeds (if the heart and heart are directed towards good), or the "darkness" of disbelief, ignorance and impiety.

Place of assignment and accountability: Since the soul is the ultimate façade of action and perception, the legitimate costs (commands and do's) are mainly directed to it. She is the one who asks about her choices and behaviors. "Every soul with what it has gained is a hostage."

"Forbidding the soul from fancy": a common internal battle: desires and desires (fancy) may stem from the programming of the heart or from instinctive motives. "Forbidding oneself from passion" and controlling these impulses is not a one-component task, but requires the concerted efforts of both the heart and the heart. The heart works to change the programming of negative habits and replace them with positive habits (changing gears). The heart directs the will toward the good, strengthens the faith insight, and calls on God to resist temptations. The soul, based on this internal conflict, either responds to the call of truth or follows fancy.

Mechanism of choice and responsibility: an integrated journey

The process of human selection, then, is not just a momentary decision, but the product of an integrated journey within the human entity:

It begins with the heart's reception of the initial information and the influence of programmed habits.

The heart intervenes with insight, will, faith and moral orientation.

The psyche is affected by this reaction and chooses its final behavior.

The responsibility lies with the human being as a whole, with his interacting components. It is responsible for:

Nourishing his heart with useful information and training him on good habits.

Purify and develop his heart with faith, insight and sincere intention.

Striving for himself and directing it towards goodness and compliance with God's command.

Conclusion: Freedom of will is the basis of responsibility

This understanding of the mechanism of action of the inner components of man confirms a fundamental truth: God has given man the freedom to choose, and has made these components (heart, heart, soul) instruments of that choice. Based on this freedom, full responsibility for actions arises. The habits programmed in the heart are not an absolute excuse, and the volatile feelings in the heart are not always justified, both of which can be directed and changed through awareness, will, and the pursuit of acclamation. In the following article, we will explore the reality of what happens to the soul when it is separated from the body, and what it means." died" breath.

The death of the soul or its death? The fact of the "taste of death" and the disconnection

Introduction: The watershed moment and questions of fate

... (The introduction remains the same or is slightly modified to indicate the importance of understanding the meaning of "death" itself) ...

"Taste of death": the experience of disconnection, not self-annihilation

The Holy Qur'an uses the phrase "Every soul tastes death." To understand this verse in depth, it is necessary to go back to the etymology of the word "death".

Linguistic analysis of the word "death": As I have indicated, the phonetic binary origin of the word "death" is "when" (die), a word used to mean connection to something. The addition of the waw sound between the meme and the taa led to the reversal of the meaning, with "death" becoming the interruption of communication.

Significance of the "taste of death": Accordingly, the "taste of death" experienced by each soul is not its annihilation or destruction, but the experience of the moment when its connection with the earthly body and its world is interrupted." Taste" is the occurrence of a temporary effect, as the soul experiences this interruption, and then continues to exist in another form.

The soul does not "die" in the sense of nothingness: this linguistic analysis strongly supports the central idea that the soul does not perish or be executed by mere death.

"Death" as a transitional event:

Accordingly, "death" as an event is that decisive moment in which the connection of the soul to the physical body is severed. It is not the end of existence, but a transition from a stage in which there was contact (with the body and the worldly life) to another stage in which there was no such connection.

When the verb "die" is used in certain contexts (though the Qur'an focuses on the "taste of death" for the soul and "toffee"), it refers to this transitional event of separation.

"Dead": an adjective of the body that is disconnected (remains as it is)
(this point remains true and compatible)

"Toffee": complete and complete after disconnection (remain the same with slight modification)

The Qur'an uses another verb to describe what happens to the soul at this watershed moment (the moment of "death" as a disconnection): it is the verb "death". ﴿God dies souls when they die...﴾.

"Toffee" language means to complete or take something complete and adequate. After the soul has "tasted" "death" (the experience of disconnection), God "dies", that is, completes its existence with Him or takes it to Him in its entirety, nothing is lacking from it.

This confirms that the interruption of contact with the body does not mean a shortage or annihilation of the soul, but rather its transition to direct divine care and preservation.

The soul as living electromagnetic waves (remaining the same as one of the proposed explanations for the nature of the soul)
(this point can remain as one of the proposed conceptions of the nature of the soul to which this interruption and death occurs)

Sleep as a "minor death": temporary disconnection (remains the same with slight modification)

Verse (Az-Zumar: 42) links the death of souls when they "die" (permanent interruption of contact with the body) and their death in their "dreams" (temporary interruption of contact). This makes sleep a daily "minor death", an experience of partial and temporary interruption of communication.

... (The rest of the point can remain the same.)

Conclusion of the third article (modified): The soul remains, and the journey continues after the disconnection

This careful linguistic analysis of the word "death" as "disconnection", and the understanding of "the taste of death" as an experience of this disconnection, is fully consistent with the divine "toffee" concept of the soul. The soul does not perish by the interruption of its connection with the body, but is fulfilled and preserved in the sight of its righteous. This understanding paves the way for a deeper understanding of what happens to this "deceased" soul after it has lost contact with the world of the world, and how it begins its journey in the world of the isthmus, the new world of existence that awaits it. What is the nature of this world? And how does the soul experience its presence in it after it has "tasted Death"? This is what we will explore in the next article.

Impact on the rest of the series:

This scrutiny of the meaning of "death" as a disconnection will make the rest of the articles more consistent. When talking about:

The soul in the world of the isthmus: It will be clear that we are talking about the soul that has been cut off from the earthly body but continues to exist and be conscious.

The soul on the Day of Resurrection: It will be talking about the soul that is reconnected with a new body (resurrection).

The fate of the soul (heaven or hell): The talk will be about the fate of this conscious entity after the experience of disconnecting with the worldly life.

The Soul in the World of the Isthmus: Awareness - Accountability - and Initial Reward

Trailer: Beyond the Curtain of "Disconnection"

Having "tasted" "death", that is, having experienced the moment when its connection with the earthly body was cut off, and after God had "died" it to Him, its journey does not end. Rather, it enters a new existential phase, a mediating world that separates our worldly life from the Day of Resurrection and the final resurrection: it is the world of the isthmus, or what some contemplators have called "the other genesis". So what is the nature of this world? And how does the soul experience its presence in it? Is it just a slumber and a wait, or is it a world full of events and experiences?

The Isthmus: The World of Consciousness, Not Absence

Contrary to perceptions that may see death as temporary annihilation or complete unconsciousness, in-depth readings of Qur'anic texts indicate that the soul in the isthmus remains conscious and aware.

"The relationship between the world of the isthmus: this world to which man moves after death is not a world of absolute stillness or unconsciousness. On the contrary, a person in him is aware of what is happening and speaks and speaks to his Lord, knows that the world of this world is still going on, and therefore may ask to return to Him to do good."

This is consistent with Firas Mounir's vision of the "other origin" as a continuous and active reality, in which there is interaction and "gathering with their Lord".

"Unveiling": a first confrontation with the facts

Perhaps the first experience of the soul in the isthmus was the "veil revealed" that covered her vision in the world. ﴿I was in ignorance of this, so we revealed your cover from you, so your sight today is iron﴾ (Q: 22).

At this moment, the soul confronts the truths it has been ignoring or being exposed to: the reality of God's existence, the truth of its actions and intentions, and the beginning of realizing the consequences of its choices.

This revelation is the beginning of self-accountability, and may be accompanied by satisfaction and tranquility for the believer, or with remorse, heartbreak and shame for the exhibition.

Isthmus: sociologist and acquaintance

Souls in the isthmus do not remain isolated and alone. Sources indicate that the isthmus is a sociologist and acquaintance.

All human beings, from first to last, will gather in one place. This meeting brings together all the dead with each other. The source also confirms that this meeting takes place before the Day of Resurrection and will continue until the Day of Resurrection." "Children are reunited with their parents and grandparents."

This is in harmony with the idea of "gathering with their Lord" put forward by Firas Mounir. This meeting may be part of affliction and accountability, or a prelude to bliss or torment.

Affliction and Primary Accountability (Fitna):

The isthmus is not just a passive waiting, but a stage of continuation of affliction and initial accountability (fitna), as Firas Mounir emphasizes.

In it, a distinction is made between the good and the bad (Al-Anfal: 37).

The soul may be asked about its beliefs and deeds initially (then their temptation was only that they said, "By Allah, our Lord, we were not polytheists") (Al-An'am: 23).

The beginning of the penalty: bliss and initial torment in the isthmus

The system of reward and punishment begins immediately in the isthmus:

To the good believers: When the angels die, the angels tell them: "Enter Paradise." This paradise, as the text indicates, is "the paradise itself in which Adam was", and it is the "paradise defined by the thousand and the lam" that includes various shrines and types. This is consistent with the concept of a "paradise of shelter" (as-Sajdah: 19) as the first home of believers, or the "earthly/primary paradise" spoken of by Amin Sabri and Firas Mounir.

For the oppressors and criminals: The angels tell them that their torment will begin "from today." They are immortalized in the "gates of hell immediately". This torment is described as "earthly hell" (i.e., an isthmus, limited compared to the torment of the hereafter). This is consistent with the concept of "inferior torment" (as-Sajdah: 21).

The isthmus as a barrier between the two worlds:

The isthmus is a barrier that prevents our earthly world from mixing with that of those who have died, even though they may be contiguous. This barrier is likened to the isthmus between Bahrain (Al-Furqan: 53 / Ar-Rahman: 20) who meet and do not want.

This barrier prevents souls from returning to the worldly life in its previous form, even if you request it (as in the case of criminals).

Conclusion of the fourth article: The soul is on a continuous journey towards destiny

The world of the isthmus, as revealed by the verses and the contemplative dispensations, is not just emptiness or hibernation. It is a vital and active stage in the journey of the soul after its separation from the earthly body. It is the world of renewed consciousness, the first encounter with facts, the encounter with others, the continuation of affliction and accountability, and the beginning of the initial penalty of bliss or torment. It is the barrier that separates the world of work from the world of final retribution, but it is also the bridge that each soul crosses on its way to its inevitable doomsday on the Day of Judgment. So what will the soul be like in That great day? This is what we will explore in the next article.

The Day of Resurrection: Reckoning - Libra - and Witnesses

Introduction: The Day of the Great Chapter and the Standing of the Soul for Reckoning

After the journey of the soul in the world of the isthmus, that intermediate stage full of awareness, initial accountability and initial retribution, comes the decisive moment that man has always promised and warned: the Day of Resurrection. It is the day of the greatest separation, the day of resurrection and resurrection, a day when all creatures, each soul with what it has earned, stand before its Creator for careful calculation and final reward. So how does the soul experience this great day? What are its most important stations and horrors that you witness?

Rebirth and reconnection with the eschatological body:

The events of the Day of Judgment begin with blowing into images, where bodies are resurrected, but they are eschatological bodies of a different nature commensurate with immortality.

At this moment, the soul (which was "deceased" and preserved with God) is reconnected to this recreated body. This connection is necessary for the experience of retribution to be completed in both its sensory and moral aspects.

The soul returns to recognize itself and its actions in this worldly life through this new body.

Cramming and standing for reckoning:

All souls, each soul, with what it has carried, good or evil, shall be crammed into the land of the crowd. "And the day we walk the mountains, and you see the earth prominent, and we cornered them, but we did not leave any of them" (Al-Kahf: 47).

Standing before God Almighty, in a solemn and great position. "And they offered to your Lord a row, for you have come to us as we first created you" (Al-Kahf: 48).

Book of Works: Record does not leave small nor large:

Each soul is confronted with its book of works, in which the angels record all that they have done in this worldly life, good and bad, small and great.

﴿And put the book, and you will see the criminals with compassion for what is in it, and they say, O woe to us, the money of this book does not leave, small or large, except for the counts of it, and they found what they did present, and your Lord does not oppress anyone﴾ (Al-Kahf: 49).

This book is an accurate and comprehensive testimony to all that the soul has earned.

Libra: The Balance of Divine Justice:

Scales are erected to weigh the deeds of the servants with absolute accuracy and justice.

﴿And we put the balance of the premium for the Day of Resurrection, so that the soul does not oppress anything, even if it is the weight of a grain of mustard that we brought with it, and it is enough for us to be accountable﴾ (Al-Anbiya: 47).

Whoever weighs down his scales with good deeds is one of the Mufliheen, and whoever has his scales dimmed is one of the losers.

Witnesses: Testimony of Members, Earth and Angels:

The Day of Resurrection is not a day of denial or sterile debate, as the witnesses are many and decisive:

Testimony of Members: The skins, hands, feet, ears and sight testify to what the soul has committed. "Today we seal on their mouths, and their hands speak, and their feet bear witness to what they have earned" (Jesus: 65).

The testimony of the earth: the land on which the soul lived testifies to its actions.

Angel Testimony: Honorable angels writers present their records.

The testimony of God Almighty: He is the greatest witness and he informed them of the secret and concealed it.

The state of the soul on the Day of Resurrection: Between fear, hope and dread:

The state of souls on the Day of Resurrection varies according to their deeds in this world:

The pious believers: their faces are laughing and hopeful, they have no fear for them and they do not grieve, they receive their book with their faith.

The disbelievers and the criminals: their faces are blackened, they feel shame, regret and the greatest dread, they receive their book with their merits or behind their backs. "The day when every soul argues for itself comes", trying to find a way out or an excuse, but the oppressors do not benefit from their excuse.

Conclusion of the fifth article: The soul in the face of the inevitable fate

The Day of Resurrection is the day of absolute truth, a day when the mysteries are revealed and souls are held accountable for every small and large. It is the day of divine justice in which no one is wronged. On this great day, the soul stands to face the record of its deeds, bear witness to it, and weigh its advantages and disadvantages with a delicate balance. It is this decisive station that determines the final fate of the soul: either to the paradise of bliss, or to the fire of hell. So what will this fate be like? What is the nature of life in both homes? This is what we will explore in Next article.

The eternal destiny of the soul: paradise of bliss or hellfire?

Introduction: After calculation. Where is the path going?

After the soul stood before its Lord on the Day of Resurrection, confronted the book of its deeds, witnessed its limbs, and weighed its deeds with the balance of divine justice, the time of final retribution and eternal destiny comes. The Qur'an makes it abundantly clear that there are two main destinies in the final abode of the hereafter: either the paradise of resident bliss, or the fire of hell and painful torment. Which of the two fates will the soul become? And what kind of life awaits in each?

Paradise of Bliss: The Fate of the Reassuring Believing Soul

The soul that believed and did good deeds, and committed itself in this worldly life, and adhered to the balance of truth, and the balance of its good deeds was heavy on the Day of Resurrection, its fate will be to the paradise of eternity.

The nature of bliss: As we reviewed in the series "Shadows of Heaven and Hell", paradise is the abode of complete and comprehensive bliss that satisfies all aspects of the human entity:

Sensual bliss: running rivers, proximal fruits, delicious and uninterrupted food and drink, good dwellings and high palaces, luxurious clothes and beautiful decorations, purified pairs... Whatever the souls desire and the eyes delight in.

Spiritual and moral bliss: it is the most important and supreme. A state of absolute peace (in which they do not hear language or sin except for saying peace, peace) (incident: 25-26), complete security (there is no fear for them and they do not grieve), complete satisfaction, heartfelt tranquility, closeness to God Almighty, and seeing His honorable face to the people of the higher degrees (which is the greatest bliss).

Eternity: Bliss in Paradise is eternal and does not cease and does not pass away (immortals in it forever), (undegraded giving). The believing soul reaches a state of perfection and absolute and lasting happiness.

Hellfire: The Fate of the Unjust Infidel Soul

The soul that disbelieved and turned away from the truth, and oppressed and corrupted on earth, and followed its whims, and the balance of its good deeds and its bad deeds prevailed on the Day of Resurrection, its fate (mostly and for some groups eternally) to the fire of hell.

The nature of torment: It is also a comprehensive torment that affects the soul in all its aspects:

Sensual torment: a burning fire that reaches the hearts, intimate water that cuts off the intestines, food from Zaqqum and washes, chains, shackles and shackles, renewal of skins to perpetuate pain... Severe sensory descriptions aimed at showing the severity of the punishment and deterring people from it.

Spiritual and moral torment: It can be more painful. Feeling of shame, regret and constant heartbreak, despair and despair, fear and terror, unanswered screams and distress, humiliation and humiliation (be silent and do not speak) (al-Mu'minun: 108), and most importantly, hijab from God Almighty and distance from His mercy.

Eternity (for some groups): The verses emphasize the eternity of certain groups (such as polytheists and recalcitrant disbelievers) in Hell eternally (and they are not coming out of Hell), "They have a resident torment". (With interpretive discussions about the eternity of fire for all its inhabitants).

Divine Justice in Self-Determination:

The Qur'an repeatedly emphasizes that this destiny is determined by absolute divine justice. "Whoever does an atom weight for good will see it, and whoever does an atom weight for evil will see it" (Al-Zalzalah: 7-8).

No one is wronged, and no one else is burdened. Punishment is a direct and inevitable consequence of man's actions and free choices in this worldly life.

God's mercy is vast, but His justice requires that there be a reward for good and a reward for evil.

Conclusion of the sixth article: The soul before the eternal crossroads

After a long journey through the world, the isthmus and the Day of Judgment, the soul finally stands before its eternal destiny. She had the freedom of choice in this world, and the path of guidance and the path of delusion were offered to her. Now, you will reap the fruits of what they have sown, and you will reap the result of what they have earned. Either to a paradise presented by the heavens and the earth prepared for the pious, where bliss resides and closeness to the Lord of the worlds. Or to a fire fueled by people and stones prepared for the unbelievers, where painful torment and distance from the mercy of God. This is the inevitable fate that we must always invoke In our worldly journey, to be an incentive for us to purify ourselves and walk the path of salvation and farmer. So what is this way? And how can the soul be blessed to deserve paradise of bliss? This is what we will cover in the next article.

Self-purification: the path of salvation and the farmer

Introduction: The ultimate goal of human existence

After reviewing the eternal destiny that awaits the soul in the hereafter, either the paradise of bliss or the fire of hell, the most pressing question becomes: how can the soul guarantee itself salvation and prosperity and reach the paradise of its Lord? The Holy Qur'an gives us a clear and direct answer: the way to do this is to purify oneself. What is self-purification? What are its mechanisms and means as shown to us by divine revelation and the perspective of the contemplators?

The concept of self-purification:

Testimonials is a language that means purification, growth, increase and reform.

Self-purification in the Qur'anic concept is a continuous process of purifying the soul from impurities and impurities (such as shirk, disbelief, hypocrisy, arrogance, envy, miserliness, following whims...)and cultivate them with goodness and virtues (such as faith, piety, sincerity, patience, thanksgiving, charity...).

The purpose of acclamation is to bring oneself to a state of serenity, purity and closeness to God, to be qualified to enter Paradise and achieve the true farmer. "He has succeeded from her zakah, and he has been disappointed with her trampling" (Sun: 9-10).

Why self-purification? A necessity, not a luxury:

The instinct of man: The human soul was created and has an innate predisposition to good and evil (and the soul and others, so it was inspired by its immorality and piety) (Sun: 7-8). Acclamation is a conscious process to give priority to the side of piety over the side of immorality.

The nature of the world: The worldly life is a place of affliction and test, full of temptations, suspicions and whispers of Satan. Without a continuous process of recommendation, the soul is naturally inclined towards supplication and following whim.

The condition of the farmer: God Almighty made the farmer and salvation linked to self-purification. It is not just an additional virtue, but a prerequisite for reaching God's favor and paradise.

Mechanisms and means of self-purification :

Self-purification is an integrated process that includes all components of the human entity (heart, heart, soul) and requires conscious and continuous effort, and its most important means are:

Reform of thought and change of programming (the role of the heart):

Awareness of negative habits: Recognizing bad intellectual and behavioral habits rooted in the heart (major gears) that stem from psychological roots (inferiority, stillness, emotion/fire).

Gear change: Conscious action to change these habits by repeating small positive actions and thoughts (moving small gears) until they replace negative habits.

Seeking forgiveness as a reform of thought: As we have already seen, true forgiveness begins with reviewing and correcting the ideas that led to error, replacing despair with hope, and doubt with certainty.

Nourishing the heart and directing the will (the role of the heart):

Insight and deep understanding: directing the heart to reflect and reflect on the signs of God and the consequences of things, to obtain insight that illuminates the way.

Strengthening faith: deepening faith in God, fear of Him and His hope, this is the strongest motivation for acclamation and resistance to passion.

Directing intention (face): Focusing intention and purpose on seeking the face of God and the hereafter in every action.

Striving for the soul and forbidding it from passion (integration of the heart, heart and soul):

These means and attributes are a path of acclamation available to all, men and women, and when the Qur'an enumerates these qualities, it addresses the human "soul" seeking to advance.

Acclamation requires effort and continuous struggle to "forbid the soul from passion" (but for those who fear the station of their Lord and forbid the soul from passion, paradise is the shelter) (Al-Naza'at: 40-41).

This struggle is the fruit of the work of the heart (changing habits) and the heart (strengthening faith and will) together to control and direct the motivations of the soul.

Using worship: prayer, fasting, remembrance, reading the Qur'an, supplication... All are essential means of purifying the heart, strengthening the connection with God, and providing the soul with the spiritual energy necessary to continue the journey of purification.

Good deeds and charity: Engaging in good deeds and benefiting others purifies the soul, cleanses it of selfishness and miserliness, and brings it closer to God.

Self levels: the journey of elevation

The Holy Qur'an refers to different levels of the soul that reflect the extent of its purification and elevation:

The bad self: naturally inclined to evil and follow the fancy.

The blaming soul: blames its owner for doing evil or failing to do good, which is the beginning of wakefulness and return.

The reassuring soul: has reached a state of tranquility, contentment and closeness to God by faith and good deeds. It is the soul that will call on the Day of Resurrection: "O reassuring soul, return to your Lord, satisfied and satisfied, so enter into my servants and enter my paradise" (Fajr: 27-30).

Conclusion of the seventh article: Acclamation. The Eternal Gate Key

Self-purification is not just a moral concept, but a vital and necessary process that determines man's eternal destiny. It is a journey that begins with the reform of the mind in the heart, and derives its strength from the faith and insight of the heart, and is manifested in the behavior and elevation of the soul. It is the path of constant struggle against passion and Satan, and the path of the relentless pursuit of spiritual and moral perfection. Through this acclamation, the soul is transformed from being a sign of evil or blame, to a reassuring, contented, satisfied, soul qualified to enter the paradise of its Lord and achieve salvation and eternal farmer. It is the key that opens the doors of bliss for us, the shield that protects us from the torment of hell. Will we accept the challenge and embark on the journey of acclamation with sincerity and determination?

Degrees of the soul: from the bad to the reassuring

Introduction: The Journey of Inner Evolution

Having explored the components of the human being, the mechanism of choice and responsibility, the reality of the afterlife, the eternal destiny, and the path of salvation through self-purification, we reach at the end of this series a deeper understanding of the different situations and degrees that a soul can go through on its journey. The Qur'an, in its precise description of the human soul, does not present it as a fixed entity on a single state, but rather reveals its vicissitudes and internal conflicts, and refers to varying degrees of upgradation or decline. Understanding these degrees helps us determine our position in The journey of acclamation, knowing the challenges we face, and the ultimate goal we seek.

The bad self: docility to passion

This is the inferior state of the soul, where it is submissive and submissive to passions, lusts, anger, and instinctive impulses without the control of reason or faith.

The Qur'an refers to this situation in the words of the dear woman (although there are other interpretations): "I do not acquit myself, the soul is not bad, except for the mercy of my Lord, my Lord is forgiving and merciful" (Yusuf: 53).

The soul at this stage has its compass directed towards satisfying direct desires, and may lead its owner to commit sins, injustice and corruption without strong scruples. It is closer to the animal condition than to the honored humanity. It is a soul that has not yet begun the journey of true acclamation or has succumbed to temptation.

The blaming soul: the awakening of conscience and the beginning of awakening

This is a higher degree than the previous one, and represents the beginning of awakening and awakening of conscience.

The Qur'an swears by it because of its honor and importance in the march of man: "I do not swear by the blameworthy soul" (Al-Qiyamah: 2).

The blaming soul is the one that blames its owner when committing a mistake or failing to do good. It is the soul that has begun to realize the difference between truth and falsehood, feels remorse for sin, and looks forward to a better situation.

The owner of this soul lives in an internal conflict between the motives of good and the motives of evil, between the call of reason and faith and the whispers of passion and Satan. Constant reproach is a sign of a life of conscience and the beginning of the path towards repentance and reform.

The reassuring soul: the tranquility of closeness and the satisfaction of certainty

This is the supreme goal to which every believing soul aspires, and it is the fruit of a long journey of faith, good deeds, acclamation and struggle.

The Qur'an addresses this soul with the most beautiful call at the moment of death or the Day of Resurrection: "O contented soul, return to your Lord, satisfied and satisfied, so enter into my servants and enter my paradise" (Fajr: 27-30).

The unsuspecting soul is the one that has found its tranquility and comfort in the remembrance of God and closeness to Him. I was assured of the oneness of God, of His justice and mercy, of His promise and promise.

She is a soul satisfied with God's decree and destiny, pleasing to her Lord with her deeds and faith.

It was characterized by moderation and moderation, liberated from the domination of passions and desires, and its compass was always directed towards truth and goodness.

It is this soul that deserved to be called to enter the group of righteous servants of God, and to enter his paradise the abode of resident bliss.

Conclusion of the series: The Journey of the Self. Towards eternal reassurance

The journey of the soul in this existence, as depicted for us by the Holy Qur'an, is a continuous journey of challenge, choice and the pursuit of elevation. It begins with an instinct amenable to good and evil, and passes through internal conflicts between the motives of passion and the call of truth, to reach at the end either to the realization of the ill-wishing soul that led its owner to destruction, or to the summit of the reassuring soul that reached the very happiness and closeness to God.

Our understanding of the components of our inner being (soul, heart, heart, soul), our awareness of our full responsibility for our choices, our knowledge of the reality of the aftermath of death and our eternal destiny, and our determination of the different degrees of the soul should motivate us to embark on the "greater jihad": the jihad of self-purification.

Let this series be the beginning of a journey of deeper reflection in the Book of God, a deeper understanding of ourselves, and a relentless pursuit of purifying ourselves, purifying our hearts, and reforming our thoughts and deeds, so that we may be among the owners of reassuring souls, who return to their Lord satisfied and satisfied, so that they enter His servants and enter His Paradise. We ask Allah, may He be exalted, to guide us to the right path and to make us one of the people of the farmer and salvation.

The soul as Adam's First "Husband": Reflections on the Qur'anic Discourse on the Beginning of Creation

Introduction: A question beyond the apparent

The article begins by asking the question: was "your husband" necessarily meant only Eve, or is there a deeper symbolic or hermeneutic dimension that refers to the human "soul" as the first "husband" that accompanies man and forms part of his being? The assertion that this proposition is a contemplative reading does not eliminate the common apparent meaning (Eve as Adam's husband), but rather seeks to explore additional layers of meaning related to man's internal structure and his first struggle.

References from the Qur'anic discourse of Adam

"And he created her husband from her": connotations of proximity and derivation

The concept of "husband" from "souls" in other verses

The soul as a partner in the first human experience

The challenges and importance of this interpretation

Conclusion: An invitation to reflect on this reading as an entry point for deeper understanding

An invitation to reflect on this reading as an entry point for a deeper understanding of the nature and responsibility of the human soul from the first moment of conscious existence, and that the management of this "inner pair" is the key to success or failure in life's journey.

The Soul and the Shock of Truth: Why Resist What May Free Us?

Introduction: Fear of the Light That Reveals

In our journey toward a deeper understanding of ourselves and the realities that surround us, we often run into an invisible wall of resistance. We may find ourselves, or others around us, fleeing new ideas or shocking information, even if it carries with it the seeds of our salvation and liberation. Why this fear of confronting what may undermine our legacies or shake our firm convictions? Why does the human "soul" sometimes fiercely resist that light that may reveal its flaws or illusions? This article seeks to explore the roots of these Resistance, inspired by personal and collective experiences in the face of the "shock of truth".

False comfort of the ordinary: the prison of the golden habit

The human "soul", especially the "heart" (brain) which is the factory of habits and the center of initial programming as we have reviewed earlier (in articles 21.1 and 21.2), tends by nature to seek safety and stability in the familiar. The beliefs we receive as a child, and the norms we are raised on, form in our neurons and turn over time into something like "absolute truths". This inherited intellectual structure, even if fragile or built without a solid foundation, provides the soul with an illusory sense of control and knowledge. Therefore, when you wave On the horizon is a new reality that threatens this building, the soul feels threatened, as if the earth is shaking from under its feet. She sometimes prefers the familiar "golden habit prison" to a freedom that may initially seem chaotic or frightening.

The "I" and the dignity of illusion: refusal to acknowledge submission to deception

It's not just about the fear of the unknown, it extends to the pride of the "self" and what we might call the "I" (Ego). To discover that a person has lived for a long time clinging to a false idea, or that he has been the victim of a cognitive "deception" or a false cultural heritage, is a matter that violates his imagined dignity. It is a bitter feeling of being "laughed at," and the soul by nature is breathing from this feeling. They resist fiercely, not because the new truth does not necessarily make sense, but because to accept it is to acknowledge past weakness or naivety. This rejection may manifest itself in several forms: Denial, denigration, attack the bearer of truth, or even immunize oneself against any new information. It is a form of arrogance that obscures the light of insight, as the Almighty said about those who argue about the signs of God without authority: "There is nothing in their chests except for the greatness of what they are in adulthood" (Ghafir: 56).

The "torment" of cognitive change: the hardship of demolishing the old and building the new

The process of abandoning established beliefs and embracing new ones is not just a shirt swap. It is a process of "demolition" and deep cognitive and psychological reconstruction, a process that can be "painful" or "tormenting" as some who have gone through it describe it. Imagine that you built a house stone upon stone for years, and then discovered that its foundation was flimsy and that you had to tear it down to rebuild it on a sound foundation. This effort, this feeling of losing what has been built, is what makes the soul retreat. The change of "big gears" in The heart, these deep intellectual and belief habits, requires effort, patience and constant confrontation, which the soul may prefer to avoid, content to remain in the circle of apparent "comfort".

Emotional attachment to illusion: shackles that are not visible to the eye

Not all resistance to truth is based solely on intellectual reasons or self-pride. There are also deep emotional attachments that pull us back to our old beliefs. Our love for our parents and grandparents may make us cling to what we found them to be, even if it goes against reason or text. Our fear of societal isolation or ostracism by the group to which we belong may cause us to influence silence or accompaniment to the proclamation of new convictions. These "emotional shackles" can sometimes be stronger than any logical argument, because they are desperately needed by the soul. Basic for belonging and acceptance.

The soul as an elusive "husband" who fears the light: the internal struggle towards the truth

If we view the "soul" as an inner "pair", as we have pointed out in previous reflections (article 21.12 as a future example), this "spouse" may play an evasive role in confronting the truth. He may whisper with fear, adorn falsehood, and convince man that the new light is a mirage, and that the familiar darkness is good and lasting. It is the internal struggle waged by every seeker of truth, between the call of the enlightened mind and heart on the one hand, and the resistance of the soul that fears that the light will expose its defects or take it out of its comfort zone.

Conclusion: The courage of confrontation is the path to liberation

Self-resistance to truth, in all its forms and motives, is a great challenge in the journey of awareness and acclamation. But realizing that this resistance is natural, that it is part of our human makeup, is the first step towards overcoming it. The courage to face the "shock of truth", to endure the "torment" of cognitive change, and to break emotional attachments to illusions is the price we must pay for freedom of thought and purity of spirit. Only truth, though shocking at the beginning, has the power to truly liberate us and lead us to A deeper understanding of ourselves and the purpose of our existence. In this courageous confrontation lies the essence of the acclamation that God has commanded us, which is the way of the farmer in this world and the hereafter.

Illusions of Atonement: How to Build a False Bulwark to Escape Responsibility?

Introduction: Finding an easy way out in лабиринт guilt

In man's relentless quest for acceptance and tranquility, especially when burdened by sins and mistakes, the "soul" may resort to building complex defensive strategies. Among these strategies stands out the construction of "illusions of atonement"—comfortable, but often false, perceptions of how to erase sins or get rid of their consequences without the need for a real confrontation with oneself or a radical change in behavior. This article explores how the soul weaves these imaginary fortresses, and how they become a haven to escape individual responsibility. which is the essence of the divine commission.

The mechanism of building a defensive illusion: when the void soul adorns

A "bad self," or even a "blaming self" that has not yet gained sufficient strength to confront (as detailed in article 21.8), may find it very difficult to admit a mistake and bear its full consequences. Instead, you may consciously or unconsciously seek psychological "emergency exits." This is where the "heart" (brain) comes in, which can be programmed into superficial or selective interpretations of religious texts or cultural legacies. Some aspects are amplified and others marginalized, and perceptions are constructed that Just performing certain rituals or clinging to specific symbols can erase everything, without requiring deep internal repair. It is a process of "embellishing" falsehood or easy solutions, so that it seems like the right or the right way.

Examples of "fake penances": masks that hide the truth of negligence

There are many forms of these "imaginary penances" built up by the soul, including what we referred to in our previous dialogues:

"The soul knows that it is doing a mistake": the repressed echo of instinct

It is ironic that even when one is immersed in these illusions, man often has a faint voice deep down – an echo of common sense or the remnants of a living "heart" – whispering to him the truth of his matter. "The soul knows that it is doing wrong." It is this inner perception, albeit repressed, that makes clinging to these illusions all the more urgent. The illusion serves not only to evade responsibility, but also to silence that annoying inner voice that reminds him of his negligence.

Fear of losing the fake "license": clinging to the straw

Why do some fiercely defend these "fake penances" and reject any criticism of them? A large part of the answer lies in the fear of losing the implicit "license" that they themselves have given them to continue certain behaviors. If these illusions break down, there is no easy justification for complacency or negligence. They will have to face the naked truth: that survival requires real effort, sincere repentance, and behavioral change, which may seem daunting for a soul accustomed to procrastination and shortcuts.

Conclusion: From the Fortresses of Illusion to the Arena of True Responsibility

Building "imaginary fortresses of atonement" is one of the tricks of the soul to escape the weight of responsibility. But these fortresses, however invincible they may seem, are in fact more illusory than a spider's web. The real salvation does not lie in hiding behind them, but in going out into the arena of responsibility with courage. This begins with a sincere confession of negligence, then with sincere repentance followed by reform and change, and then with righteousness in God's command, with confidence in His mercy that accommodates sincere penitents. God does not want empty rituals from us, Rather, healthy hearts and pure souls strive to please Him. When the soul realizes this truth, it is freed from its illusions and begins its true journey towards the peasant.

When the soul forms religion at its whim: the impact of inherited distortions on our consciousness

Introduction: Self-imprints on the wall of religion

The divine religion, in its pure essence, is light, guidance and mercy. But his journey through human history, and its intergenerational transmission, has not been free from the interventions of the human "soul" with its whims, tendencies and desires. These interventions, which may sometimes begin with good faith or misunderstanding, accumulate over time to form "legacies" that may gradually move away from the purity of the first source. This article seeks to explore how the "soul" can "shape" religion at its whim, how these inherited distortions affect our individual and collective consciousness, and how they sometimes hinder The true journey of acclamation.

The human soul and its innate tendency towards "comfortable religiosity"

The human "soul", by its nature referred to in the Qur'an (and the soul and others, inspired by its immorality and piety) (Sun: 7-8), carries with it a willingness for good and evil, to rise and decline. When it comes to religiosity, the soul may sometimes be tempted to seek "comfortable religiosity" or "religiosity that doesn't cost much." This tendency may lead her to:

Imprints of the "soul" in the religious heritage: examples and analyzes

As noted in our previous dialogues, we can observe some of the influences that the human "soul" may have had on our understanding and application of religion, some of which were inspired by other cultures or religions, and then "Islamized" or justified within the legacy:

"Laughing at oneself" collectively: the power of heritage and the power of custom

When these distorted or self-influenced concepts take root in the collective consciousness and become part of the "sacred heritage", it becomes very difficult for the individual to criticize or contradict them. The "individual soul" here finds itself confronted with the "collective soul", and fears being accused of innovation or departure from the group. This fear of isolation or ostracism makes many people choose safety and go the ordinary, even if they feel deep down that something is not right. It is a vicious circle where the false legacy supports what has settled in the souls, and the souls defend the heritage because it provides them with a comfort zone or justifies their reality.

The impact of these distortions on the true "purification of the soul"

The most dangerous thing about these inherited distortions is that they may hinder the true process of "purification of the soul", which is the goal of religion. When the soul is preoccupied with:

Conclusion: Return to the standard to liberate the soul and renew consciousness

The way to liberate the "soul" and renew our religious consciousness lies in a courageous return to the first and original criterion: the Book of God, the Holy Qur'an. By contemplating His verses, understanding His overall intentions, and presenting every legacy to Him, we can distinguish the wheat from the fat, and what is from the core of religion from what is an addition to the human "soul" throughout the ages. This return requires effort, awareness and courage to go against the norm if necessary, but it is the only way to purify our understanding of religion, and to enable the "soul" to walk the path of true acclamation towards The farmer and the Radwan. It is a call for the "soul" to be an instrument for understanding and applying religion, not for religion to be an instrument to justify the passions and desires of the soul.

and your husband is Paradise": Did Adam have a husband other than Eve? An hermeneutical reading of the concept of "self" as an internal pair

Introduction: Beyond the literalism of the text. The search for deeper meaning

When we read in the Holy Qur'an the story of our father Adam (peace be upon him), and God commanded him: "You and your husband will live in Paradise" (Al-Baqarah: 35), it immediately comes to mind that what is meant by "his wife" is our mother Eve. This is the apparent and well-known understanding passed down through generations, and it has something to support in the context of the story and the beginning of human creation. But can this divine discourse carry deeper layers of meaning, which do not necessarily cancel the zahir, but add to it a symbolic dimension related to the internal structure of the first man and his struggle? Eternal? This article offers an interpretive reading that sees Adam's "husband" as a possible reference to the human "soul", as the first "husband" to accompany man and share his first existential experience.

References from the Qur'anic discourse: the language of Muthanna and the language of the singular in the story of Adam

It is striking in the Qur'anic context of Adam's story to shift the form of the speech addressed to him:

"And created her husband": the soul as an integral part of the first entity

The Qur'an tells us that God created us (from one soul and from whom He created her husband) (an-Nisa: 1), and in another verse: "He created you from one soul and made her husband to dwell with her" (Al-A'raf: 189).

The concept of "husband of souls": proximity exceeds proximity

A noble verse comes to illuminate this concept more broadly: "One of His signs is that He created for you husbands from yourselves to live with and He established affection and mercy among you" (Romans: 21).

The soul as a partner in the first human experience: an internal struggle in paradise

If we adopt this symbolic interpretation, the story of Adam in Paradise becomes a microcosm of the eternal human struggle between:

The importance and challenges of this interpretation:

It is important to emphasize that this interpretation does not aim to negate the common apparent meaning that Adam's husband is Eve, as both meanings may be intended on different levels (apparent and symbolic). Rather, it aims to:

Conclusion: Managing the "inner pair" is the key to the journey

Reading "Adam's husband" as a symbol of the "soul" offers us a rich perspective for a deeper understanding of human nature and responsibility from the first moment of his conscious existence. It is an invitation to reflect on this "inner pair" that accompanies us at every moment, and whose good management and purification depend on our happiness in this world and our salvation in the hereafter. Managing this "spouse" is the key to our journey toward God, and it is the essence of the challenge we face as charged human beings.

The soul and the bad partner: managing the internal conflict towards integrity

Trailer: Comrade Lieutenant and the Destination Challenge

In man's journey on this earth, he was not only left alone to wrestle with his inner whims, but also made him a "consort" who would accompany him, a constant companion with his own influence. This "consort", as the Sadiq al-Masduq (peace and blessings of Allaah be upon him) told us, is a jinn, and his primary task is to try to seduce man and keep him away from the path of truth. Understanding the nature of this "consort", how it affects the human "soul", and the mechanisms for managing this internal conflict, is crucial for anyone who seeks integrity and self-purification.

Verses in which there is the word consort

The reality of the consort: the demon of a client and the task of misguidance

It has been legally established that every human being has a consort of demons. The Messenger of Allah (peace and blessings of Allaah be upon him) said: "There is no one among you who has not been entrusted with his spouse from the jinn" (Narrated by Muslim). This spouse is not just an idea or an illusion, but a real being who strives to "lead him astray from the right path". It is part of the affliction that God has made for the servant, to test the sincerity of his faith and the strength of his determination.

Conflict Management: Can a Consort be "Islamized" or tamed?

One of the most interesting points of reflection in the hadith of the Qur'an is the saying of the Prophet (peace and blessings of Allaah be upon him) about his spouse: "However, Allaah helped me against him, so I became Muslim. He only commands me to do well." The scholars differed as to the meaning of "Islam", whether it is to convert to Islam in faith (which some have ruled out because the nature of Satan is rebellion), or is it surrender and docility so that it no longer has a negative impact on the Prophet (peace and blessings of Allaah be upon him).

Conflict management strategies with a bad partner:

Based on the guidance of the Prophet (peace and blessings of Allaah be upon him) and the legal guidelines, several strategies can be derived to manage this internal conflict:

  1. Seeking refuge in God (seeking refuge): This is the first and most powerful weapon. Acknowledge weakness in the face of this hidden enemy, and ask for help from the mighty and dear God. ﴿ Or he will bleed you from the devil, so seek refuge in Allah, for he is the All-Hearing and All-Knowing﴾ (Chapter: 36).

  2. Strengthening the relationship with God (remembrance, prayer, reading the Qur'an): The stronger the connection of the "soul" with its Creator, the more immune it becomes against the whispers of the spouse. Dhikr expels Satan, prayer forbids fornication and evil, and the Qur'an is light and guidance.

  3. Striving for the soul and forbidding it from fancy: "The consort" exploits the weaknesses of the "soul" and its tendency to fancy. Fighting these tendencies, and changing the programming of the "heart" towards good habits, blocks the path for the spouse.

  4. Awareness of the entrances of the devil (consort): Knowing the entrances through which the consort infiltrates the "soul" (anger, lust, arrogance, despair, haste) helps to close these gaps.

  5. Good companionship and faith environment: The "soul" is influenced by those around it. Good companionship helps the good and reminds of God, while bad companionship can be of help to the peer over man.

  6. Not to despair of God's mercy when falling into slippage: "The consort" seeks to cause man to despair after sin so that he does not repent. The strength of the "believing soul" lies in its ability to rise after the fall, to repent sincerely, and not to give in to the despair of the spouse.

Conclusion: Towards internal integrity that reflects external integrity

The presence of the "bad partner" is part of God's wisdom in afflicting His servants, and it is a constant incentive for the believing "soul" to be vigilant, striving and acclamation. Managing this internal conflict is not an easy task, but it is possible with the help of God and the use of the causes of faith and behavioral strength. The goal is not to completely eliminate this partner in this world, but to bring the "soul" to a degree of integrity and strength so that its influence becomes weak or non-existent, and the need for good always prevails in the heart of the believer. Achieving this "inner integrity" in Confronting the bad partner is a prerequisite for achieving integrity in external behavior, and it is the way towards winning God's favor and paradise.

The soul between the revelation of the Most Merciful and the whispers of Satan: understanding the mechanisms of internal and external influence

Introduction: The Arena of Permanent Conflict in the Human Being

The human "soul", this wondrous entity honored and favored by God, is not an isolated island, but an arena of constant conflict, attracted by the forces of good and evil, and receiving signals and influences from multiple sources. On the one hand, there is the "revelation and guidance of the Most Merciful", which comes through His messengers and books, and is inspired by ready hearts. On the other hand, there is the "whispers of Satan", whether from the hidden jinn or from the demons of the apparent mankind, as well as the "consort" who seeks seduction. This article seeks to understand the mechanisms of this dual, internal influence. And the external, and how the "soul" with its various components receives these influences, and how it interacts with them upwards towards righteousness or downhill towards temptation.

Sources of influence on the "psyche": the intertwined threads of good and evil

The main sources of influence on the "psyche" can be classified into:

  1. Divine Revelation and Divine Guidance:

  2. Satan's weevil and evil influences:

Mechanisms of reception and interaction of these stimuli by the "psyche"

The "soul" with its various components (heart, heart) is not just a negative receiver, but an interacting entity, affected and influenced:

Strategies of the "soul" secured in this conflict:

The "soul" that strives for integrity and survival must have conscious strategies to face this double challenge:

  1. Strengthening the link to the source of revelation: through contemplating the Qur'an, following the Sunnah, and maintaining worship with reverence and presence.

  2. Developing heartfelt insight: by contemplating the universal and legitimate signs of God, and by striving for useful knowledge.

  3. Immunizing the heart: by feeding it with positive thoughts, training it on good habits, and ignoring negative obsessions.

  4. Permanent seeking refuge in God: from the hamzat of demons (jinn and mankind) and from the evil of the consort.

  5. The struggle of passion and the evil soul: it is the gate through which Satan enters.

  6. Awareness of the machinations of human and jinn demons: and exposing their methods of seduction and delusion.

  7. Good companionship and a faithful environment: which helps to persevere and reminds of the truth.

Conclusion: The Responsibility of Choice in the Battle of Existence

The human "soul" stands at the center of an ongoing existential battle between the call of truth and the advocate of falsehood. God has provided her with the tools of understanding, perception and choice (heart and heart), and revealed His revelation to her to have light and guidance. On the other hand, there are the forces of evil, internal and external, that strive to mislead them. It is the "soul" responsibility to make a conscious choice between these two appeals. Either you respond to the revelations of the Most Merciful, and you are prosperous, and you are happy. Or you will be led by Satan's whispering, and you will suffer, lose and perish. Understanding the mechanisms of this dual effect is the step The first is to make the right decision, and to fight this fateful battle successfully.

The soul in the face of obsessive disorder Al-Khanas: Quranic strategies to fortify the heart and heart

Introduction: The Invisible Enemy That Lurks in the Chests

In the journey of the "soul" towards spiritual serenity and contact with God, a hidden and cunning enemy emerges, lurking at all times, trying to cast doubts, embellish falsehoods, and provoke fears. It is the "obsessive obsessiveness", the one that "whispers in the breasts of people* from Paradise and people" (People: 5-6). These obsessions, whether they originate from jinn demons or human demons, target the "breasts of men", that is, the centers of perception, feeling and decision in them – the "heart" and the "heart". So how does the "soul" face this constant challenge? What are the Qur'anic and prophetic strategies that help her to immunize her "heart" and "heart" from these hidden attacks?

The nature of obsessive disorder: whispers of evil in the place of perception

"Obsessive" is the frequent subtle casting of evil or inhibitory thoughts. The "khanas" is the one who disappears and delays at the remembrance of God, and then returns to obsessive when heedless. This dual nature indicates:

The effects of obsessions on the "psyche" and its components:

If the "soul" succumbs to these obsessions and does not resist them, they may lead to:

Quranic and Prophetic strategies to fortify "Al-Fouad" and "Al-Qaalb":

The Qur'an and Sunnah offer us an integrated approach to confront "obsessive disorder" and fortify the "soul" with its various components:

  1. Seeking refuge in God: the first shield and the impregnable fortress:

  2. Permanent male: the weapon that defiles the devil:

  3. Humble Prayer: Mi'raj "Al-Nafs" and the prohibition of fornication:

  4. Contemplating the Qur'an: The Food of the "Heart" and the Light of "Insight":

  5. Ignore obsessions and do not get carried away with them:

  6. Good Companionship and the Faith Environment:

  7. Seeking legal knowledge: a weapon against ignorance and suspicion:

  8. Supplication and supplication to God:

Conclusion: Constant vigilance and continuous immunization are the way to survive

Confronting the "obsessive disorder" is a continuous battle that does not rest as long as a person lives. The believing "soul" is the one that understands the nature of this enemy and is armed with Qur'anic and prophetic strategies to fortify its "heart" and "heart". It requires constant vigilance, constant struggle, and uninterrupted fortification in remembrance, supplication and good deeds. Whoever seeks the help of God as a Savior, and takes these reasons, God is sufficient to preserve and protect him, and to make Satan's plot weak before him. "The devil's plot was weak" (An-Nisa: 76).

"Spouse Self": Towards a Harmonious Functional Partnership with Self to Achieve Succession

Introduction: The first and closest partner in life's journey

In our relentless pursuit of successful relationships and meaningful achievements in this life, we often focus on external partners: husband or wife in family life, co-workers, friends in the community. But have we ever thought of the first and closest partner, the one who accompanies us in every breath and every step, and with whom the quality of our relationship depends on the quality of all our other partnerships? It is the human "soul", this inner entity that we can look at as a "husband" or functional partner, requiring The relationship with him is understanding, management and harmony, just as any other partnership requires to reach its noble goals, foremost of which is the achievement of the task of "succession" entrusted to man.

"Self" as a "functional pair": beyond biosignificance

As we have reviewed in previous reflections, the concept of "husband" in the Qur'anic tongue goes beyond mere biological association to include the meaning of "functional partnership" and conjugation to achieve an end and an objective. If the Prophet's "husbands" are his partners in a missionary and social mission, and if Adam's first "husband" in Paradise may bear the symbolism of the "soul" that shared the experience of experience, this invites us to look at the "soul" that is between us as our first functional "husband".

Conditions for a successful partnership with the "spouse's self": testimonial and leadership

In order for this "internal partnership" with the "spouse's self" to be fruitful and successful, two basic conditions must be met:

  1. Recommendation of "self":

  2. Leading and directing the "soul" (the role of consciousness and will):

The impact of harmony with the "spouse's soul" on external partnerships and the task of succession:

Achieving this inner harmony and harmony with the "spouse soul" has direct and profound implications for all aspects of human life:

Conclusion: Invest in your first partner. straighten your whole life

The concept of "spouse self" invites us to reconsider our priorities. Before we look for success in our external relationships or material achievements, we must invest in our relationship with our "first internal partner." Purifying the "soul" and leading it towards harmony and harmony with God's commands and prohibitions is not just a spiritual virtue, but a prerequisite for any real and lasting success in this life, and for the performance of the great fidelity that man carried: Secretariat of succession. Whoever reconciles what is between him and "himself", Allah reconciles for him what is between him and people, and opens the doors of goodness and prosperity for him in this world and the hereafter.

Laylat al-Qadr Series

Introduction:

"The Night of Power... A name that resonates in the hearts of Muslims every year, bringing with it the meanings of blessing, mercy and peace. But what is the truth of this great night? And what does it mean to us in a world of challenges and transformations? This series takes you on a journey to explore the concept of Laylat al-Qadr from different angles, combining tradition and modernity, inspired by the Holy Quran and modern sciences, and seeking to provide a deep and enlightened understanding of this blessed night, away from superstitions and superficial interpretations, and close to its essence that illuminates our paths at all times and places."

Laylat al-Qadr in the Qur'an: reflection on meanings and illuminations from Surat al-Qadr

Surat al-Qadr is considered the basic nucleus for understanding the concept of Laylat al-Qadr in Islam. Contemplating this short surah, and diving into its meanings, reveals great aspects of this blessed night. Beyond superstitious explanations and undocumented stories, let us consider the Qur'anic evidence that paints us a picture of the cod night derived from several contemplators such as ( Fayed ) (احمد ياسر) (فراس المنير).

1. {We sent him down on the Night of Power}: The Beginning of the Lord's Guidance

This verse specifies that Laylat al-Qadr is the night on which the revelation of the Holy Quran began. The word "we have revealed" refers to the beginning of revelation, the beginning of the divine light descending on the heart of the Prophet Muhammad (peace be upon him) and on all humanity. This confirms that the essence of Laylat al-Qadr is the revelation of guidance, revelation, and the divine message.

2. {And do not realize what the Night of Power is}: glorifying its importance and summoning it to contemplate

This questioning denunciation indicates the greatness of this night, and its extreme importance that minds may not fully comprehend. It is an invitation for us to reflect deeply on what tonight is like, and to seek to understand its dimensions and meanings.

3. {Laylat al-Qadr is better than a thousand months}: Incomparable bounty

This verse makes it clear that the virtue of Laylat al-Qadr exceeds the virtue of a thousand months. This virtue is not confined to the acts of worship in which they are performed, but includes all goodness, blessing and mercy that come down on this night. It is a virtue linked to the revelation of the Qur'an and the beginning of guidance, and therefore it is a great and incomparable virtue.

4. {The angels and the Spirit descend in it with the permission of their Lord from every matter}: mercy, blessing and great affair

This verse describes the descent of the angels and the Spirit (Gabriel (peace be upon him) on the Night of Power, and this indicates that this night witnesses the descent of mercy, blessing and tranquility from heaven. The phrase "of every command" also indicates that angels descend by God's commands, judgment and destiny, and this indicates that this night witnesses a great affair in the universe.

5. {Peace is until dawn}: safety, peace and tranquility

The surah concludes by describing this night as peace until dawn. This shows that this night is a witness of safety, peace, tranquility and tranquility, and that it is free from evils and pests. It is a night of mercy, blessing and goodness.

Illuminations from Surat Al-Qadr:

In conclusion:

Surat al-Qadr provides us with a clear picture of the Night of Power, away from superstitions and superficial interpretations. It is the night of the beginning of revelation, the night of appreciation, the night of peace, and the night of mercy. Let us make this night an opportunity to reflect on the meanings of the Qur'an, renew our relationship with God, and seek change and elevate ourselves and our societies.

A New Reading of Surat Al-Qadr: A Mystical Vision from the Perspective of Ihab Hariri

Ihab Hariri offers a different and radical vision of Surat al-Qadr, based on what he considers to be the original reading of the Qur'an in ancient manuscripts, with an emphasis on esoteric reflection and hidden meanings that he sees as absent from common interpretations. This reading goes beyond superficial understanding and delves deep into language and symbolism, seeking to reveal the secrets of this blessed night.

1. {We sent him down on the night of power}: "Inz + Lanah" and not "We sent him down"

Hariri believes that the correct reading is "Inz + Lanh" and not "We revealed it", and relies on the fact that ancient manuscripts of the Qur'an prove this. "Inz" is interpreted as derived from the verb "naza" and means ambition and movement towards something. "Lanh" is derived from "soft" and means to soften something and make it flexible. Thus, he sees that the verse refers to God's ambition that man soften the encoded meanings of the Qur'an after contemplating them.

2. {And what do you realize what the Night of Power is}: "And what I realize" and not "And what I realize"

The original is "and I do not know" according to the original manuscripts of the Qur'an, and it means "I did not make you know what this night is and the ability to get out of its darkness in the meanings of the verses." He stresses that the realization of Laylat al-Qadr lies in the ability to understand the meanings of dark verses.

3. {Laylat al-Qadr is better than a thousand months}: not for preference, but for connecting and combining

"Alif" is interpreted as meaning combining and connecting things, and "month" means spreading and broadcasting the news. Therefore, it is better to understand dark verses than to collect and publish them without knowledge of their meanings.

4. {The angels and the Spirit descend in it with the permission of their Lord from every matter}: "The king" is the folio

Hariri associates the word "angels" with the newspaper in Arabic dictionaries, and sees it as referring to similar verses that come down.

5. {Peace is until dawn}: "Peace" and not "Peace"

He sees the origin as "ladder", and refers to the ladder and not the greeting.

Other aspects of Hariri's vision:

In conclusion:

Ihab Hariri's reading of Surat al-Qadr offers a unique and different vision based on esoteric reflection and radical linguistic analysis. Although it provokes a lot of controversy, it stimulates deep reflection and reflection on the meanings of the Qur'an, and invites us to search for hidden meanings that may not appear in superficial readings.

Surat Al-Qadr from a Contemporary Perspective: An Analytical Reading of Dr. Youssef Abu Awwad

In his commentary on Surat al-Qadr, Dr. Yousef Abu Awwad presents an analytical reading that combines language and contemplation and is based on a contemporary understanding of the universe and man. This reading goes beyond traditional interpretations and offers an innovative vision that focuses on cosmic norms and the natural laws that govern existence.

1. {We sent him down on the Night of Power}: Laws guarded by angels

Dr. Abu Awwad believes that the act of revelation refers to the meeting of a set of cosmic norms guarded by the angels of God. This means that the revelation of the Qur'an is not just a historical event, but the embodiment of an integrated cosmic order.

2. {And do not realize what the Night of Power}: The interrogative indicates greatness

He asserts that the interrogative in this verse indicates the greatness of the Night of Power, and that it is not an ordinary night, but carries with it great secrets.

3. {Laylat al-Qadr is better than a thousand months}: not for preference, but for harmony and harmony

He believes that the word "good" here is not for preference, but to indicate that the whole night is good, that "alif" denotes harmony, harmony and harmony, and "month" denotes appearance and proclamation. This means that Laylat al-Qadr is the night of harmony and harmony among all the elements of the universe.

4. {The angels and the Spirit descend in it with the permission of their Lord from every command}: The angels are the guardians of the Sunan

He explains that the angels are the guardians of the Sunan and the executors of God's commands, and that they descend on the Night of Power with all the commands that represent God's laws and laws. The soul, on the other hand, refers to a special type of God's command in which a special kind of His creation occurs, and it is associated with man because He has given the will.

5. {Peace is until dawn}: Safety until the emergence of existence

He sees that this night grew up on the safety system until dawn with the Big Bang. And dawn here is the emergence of existence in its first moments.

Other aspects of Dr. Abu Awad's vision:

In conclusion:

Dr. Yousef Abu Awwad's interpretation of Surat Al-Qadr presents an innovative vision that combines tradition and modernity, and seeks to understand the Night of Power in the light of science and religion. It is an invitation to reflect deeply on the meanings of the Qur'an, to reflect on the laws of the universe, and to strive to build a better world of justice, goodness and peace.

The Personal Night of Power: Righteousness and Good Work at All Times

The concept of Laylat al-Qadr has always been associated with the month of Ramadan and private worship, but can there be another Laylat al-Qadr guaranteed for every human being, regardless of time and place? Can we turn this concept into a driving force towards righteousness and good deeds in our daily lives?

1. {Those who said our Lord is Allah and then straightened up, the angels will descend on them}: The True Night of Power

This verse from Surah Fussilat (30) introduces us to a new concept of Laylat al-Qadr. It is not just a night in Ramadan, but a constant state of communication with God, integrity in behavior and morality. It is the night when the angels bring good news and tranquility to the hearts of believers who have been true to their faith and have stood firm in it.

2. Laylat al-Qadr in every time and place:

This concept goes beyond the idea of Laylat al-Qadr as a specific annual event, to emphasize that every day can be a night of power if we achieve righteousness and good deeds. It is a call to hard work and constant diligence for the sake of God, not just waiting for a specific night.

3. The Real Challenge: Integrity in a Troubled Society:

Achieving integrity in a society rife with challenges and conflicts is not easy. It requires constant awareness, constant effort, and a strong determination to uphold truth and goodness. It requires us to be a light that guides people to the right path, and to lead by example in our words and deeds.

4. Critique of reality: Transcending tradition and inertia:

This concept of Laylat al-Qadr also requires us to critique the reality we live in, and to transcend tradition and rigidity. The Islamic Ummah needs intellectual and practical awakening, freedom from superstitions and illusions that hinder its progress. It needs to rely on reason, science and hard work, not just pray and wait.

5. The Call to Action: Transcending the Priesthood and Inertia:

This concept also invites us to transcend priesthood and inertia, and to read the Qur'an with reason and contemplation, not just blind indoctrination. The Qur'an is light and guidance, and it invites us to think, reason and act.

6. Spending for the sake of Allah: Exceeding the collection of money:

This concept invites us to spend for the sake of Allah, but not just to collect money in mosques in the name of Laylat al-Qadr. Real spending is spending time, effort and money in order to spread goodness, science and justice in society.

In conclusion:

The personal Night of Power is an ongoing journey towards righteousness and good deeds. It is a call for us to be a light that guides people to the right path, and to be a good example in our words and deeds. Let us make every day a night of destiny, and let us work to build a better society in which justice, goodness and peace prevail.

Laylat al-Qadr: The Light of Guidance between Science and Faith

Laylat al-Qadr has always been the focus of Muslim attention, both as the night on which the Qur'an was revealed and as a great blessed night. However, this concept has been shrouded in many controversies and questions, especially in light of scientific progress and the discovery of theories such as the Big Bang theory, which may seem to contradict some religious concepts. How can we understand Laylat al-Qadr in light of these data? And how can we extract the high-end concepts that illuminate our paths in this age?

Laylat al-Qadr is not just a night, it is a light:

Beyond time limits and astronomical speculations, the essence of Laylat al-Qadr lies in the fact that it is the embodiment of the light of guidance that God has revealed to humanity. It is a symbol of the manifestation of divine mercy in all times and places, a reminder that God did not leave us in vain, but sent us the light that illuminates our paths in the darkness of ignorance and wandering.

Qur'an: A light sent down to illuminate the universe for us:

Surat Al-Qadr confirms that it is the night on which the Qur'an was revealed: {We revealed it on the Night of Power}. This means that the essence of Laylat al-Qadr is this great book that carries with it guidance and mercy for the worlds. It is a constant invitation to renew the relationship with this light, to reflect on its meanings and gifts, and to seek to understand and apply it in our lives.

Reconciling Science and Faith: The World of Command and the World of Creation:

There may seem to be a contradiction between the Big Bang theory and the concept of creationism in religions. But this conflict can be overcome by differentiating between the "world of command" and the "world of creation." Laylat al-Qadr can be considered the night when the laws and norms that will govern the universe were laid down in the world of matter, while the Big Bang is the beginning of the implementation of these laws in the world of creation. In other words, Laylat al-Qadr is the moment of divine design, while the Big Bang is the beginning of execution.

Deep Contemplation: Exploring Esoteric Meanings:

Some scholars and thinkers, such as Ihab Hariri, call for deep reflection on the meanings of the Qur'an and the search for esoteric meanings that may not appear in superficial readings. This requires studying the Arabic language in depth, referring to the original manuscripts, and contemplating symbols and signs that may hold divine secrets.

Laylat al-Qadr: A Call for Change:

Laylat al-Qadr is not just an occasion for celebration and rituals, it is a call for real change in our lives. It is the night when we review ourselves, evaluate our journey, and pledge righteousness and good deeds. It is an opportunity to renew intention, purify the heart, and strive for moral perfection.

Cosmic Sunnahs and the Divine Will:

Some scientists, such as Dr. Yousef Abu Awad, argue that Laylat al-Qadr is linked to cosmic norms and the natural laws that govern the universe. It is the night when divine orders were given to create the universe in a tight order. This means that our understanding of the laws of the universe helps us understand and act upon the divine will.

Laylat al-Qadr: The Responsibility of Mankind:

Laylat al-Qadr reminds us of our responsibility as human beings in this universe. We are not just beings living on earth, we are God's successors on earth, responsible for bringing justice, goodness and peace to this world. It is an opportunity to pledge to work to repair the earth, protect the environment, help those in need, and spread love and peace.

In conclusion:

Laylat al-Qadr is not just a night in Ramadan, but a permanent symbol of the light of guidance that God has sent to humanity. Let us make this night an opportunity to renew our relationship with the Qur'an, work to understand and apply it, draw inspiration from the light that illuminates the way to the future, and spread the values of justice, goodness and peace in this world.

Laylat al-Qadr: Between the spaciousness of interpretation and the dangers of superstition

Laylat al-Qadr holds a great place in the hearts of Muslims, but throughout history, this concept has been subjected to many myths and popular interpretations that have distanced it from its true essence. In this section, we seek to review the diversity of opinions about Laylat al-Qadr, emphasizing the importance of criticism and scrutiny to avoid falling into sha'da and negative dependence, and calling for action, scientific research and conscious reflection.

Plurality of opinions: wealth or distraction?

There is no doubt that there is a great diversity of opinions about Laylat al-Qadr, whether in terms of determining its date, interpreting its virtues, or understanding the nature of the revelation that took place in it. Some of them believe that it is in the last ten days of Ramadan, some of them favor stringed nights, and some of them provide complex astronomical calculations to determine them. Some of them focus on the acts of worship that are held there, and some of them see it as the night of appreciating livelihoods and predestinations. This diversity, in itself, is not necessarily a negative thing, but can To be a source of richness and expansion of understanding, if we deal with it rationally and constructively criticize.

The dangers of superstition and rejection:

The problem lies in popular interpretations that go beyond the boundaries of reason and logic, relying on myths, legends and undocumented stories. Such explanations often promote ideas such as:

These ideas lead to turning Laylat al-Qadr into an occasion for passive trust, and relying on the occult instead of work and diligence.

Passive Trust and Positive Action:

Passive trust is the belief that God will meet our needs without us making any effort, while positive trust is giving reasons, striving and working hard, while relying on God and delegating the matter to Him. Laylat al-Qadr is not an opportunity to sit and wait for miracles, but rather an opportunity to renew intention, set goals, and work hard to achieve them, with confidence that God will help us and guide our steps.

Science and reflection:

Instead of being drawn into superstition, we must deal with Laylat al-Qadr rationally and scientifically, through:

In conclusion:

Laylat al-Qadr is a great occasion for reflection, reflection and closeness to God, but we must deal with it rationally and scientifically, and avoid falling into superstition, sha'dah and passive trust. We must be inspired by this night by the determination to work, diligence and scientific research, and to contribute to building a better society in which justice, goodness and peace prevail.

Laylat al-Qadr: A renewed vision that combines cosmic energies and human activation (Yasser Ahmed's perspective)

Yasser Ahmed presents a contemporary and new vision of the concept of Laylat al-Qadr, which transcends the prevailing rituals and traditions, combines religious, scientific and spiritual concepts, and focuses on the cosmic energies that manifest themselves in this night, and the need for human activation of these energies through deep understanding, good deeds and continuous renewal.

The main pillars of Yasser Ahmed's vision:

  1. Angels and the Spirit: Active Forces in the Universe:

  2. The essence of the Night of Power: The Flow of Divine Commands and Estimates:

  3. Human responsibility: understanding, complying and acting:

  4. Renewal and Emancipation: Critical Thinking and Progress:

  5. Ayat Al-Kursi: The informatics data of the universe

Conclusion:

Yasser Ahmed's vision of Laylat al-Qadr presents us:

In other words, Laylat al-Qadr is not just a night in which we wait for miracles, but a night in which we set out towards change and development, inspired by the divine light and the laws of the universe. It is a night when we transform cosmic energies into meaningful human actions.

Conclusion:

"After this enjoyable journey in Laylat al-Qadr, we hope that this series has enriched your understanding of this great night, and prompted you to reflect, reflect and do good deeds. Let us always remember that Laylat al-Qadr is not just a night in Ramadan, but an enduring symbol of the light of guidance that God has sent to humanity. Let us make our entire lives a night of power, by upholding high values, hard work, and the constant pursuit of perfection. Let us make our societies beacons of goodness, justice and peace, inspired by the divine light and the laws of the universe. Happy New Year."

The general idea of the series: "Faith between Text and Contemporary Hermeneutics: A Journey into a Deeper Understanding".

Introduction to the dialectic of faith: Why do we differ in understanding a pivotal term?

Introduction: Faith, the cornerstone of life and thought

The concept of "faith" occupies an incomparable central place in Islamic thought, as it is not just a theological term taught in academic corridors, but is the cornerstone on which man's relationship with his Creator, himself, and the universe around him is based. It is the light that guides the believer in the paths of life, the motivation that moves him towards goodness and goodness, and the goal that he seeks to achieve in word, deed and belief. From this standpoint, a thorough and deep understanding of this term acquires paramount importance, not only at the theoretical level, but also On the practical level in the life of every Muslim.

The problem of understanding: Why is the conflict widening over the essence of faith?

Despite the obvious importance of faith, the observer in the Islamic intellectual arena, ancient and modern, notices a striking variation, and sometimes a fundamental contradiction, in the definition of this concept and its dimensions. While a traditional understanding of faith that focuses on heartfelt belief, linguistic acknowledgment and action with limbs emerges from time to time, contemporary propositions appear that seek to reinterpret the term and present it in new forms, which may agree or radically disagree with what has been settled over the centuries.

So why this contrast? Is it due to the richness of the Arabic language and its ability to carry multiple meanings of a single linguistic root? Or is the difference in methodologies of reflection and deduction from the sacred texts (the Qur'an and Sunnah) the main reason? Or are there other factors related to the contexts and challenges of the times that push thinkers to try to provide new answers and insights?

The texts before us, which will be the focus of this series, indicate that there is a lively intellectual debate about the concept of faith. For example, we find a current represented by Abdelghani Ben Odeh (influenced by Khaled al-Sayyid Hassan) and Dr. Youssef Abu Awad, who tends to link faith primarily to the practical behavior of giving security and trust to others, and even to the activation of universal laws for benefit. On the other hand, we find another current, represented by the Firas Al-Munir Academy, that stresses that faith is in essence a belief and belief of the heart, and that Behavior is a necessary fruit of this doctrine, with a careful linguistic and methodological distinction between terms.

Objectives of this series: Towards a deeper and more balanced understanding

This series of interconnected divisions aims to dive into the depths of this intellectual controversy, through:

  1. Review and analyze the most prominent views put forward on the concept of faith (as well as the concepts of Islam and Sunnah as they are closely related), based on available sources.

  2. Dismantling the linguistic and methodological foundations on which each party relies in building its vision.

  3. Highlight the fundamental points of agreement and differences between these views, and evaluate the arguments and evidence presented.

  4. Trying to come up with a balanced vision that seeks to reconcile the different dimensions of the concept of faith, in order to serve a deeper and more comprehensive understanding of this central term.

Who is this series for?

This series is aimed at every reader who is passionate about contemporary Islamic thought and is looking for a deeper understanding of basic religious terminology. It is an invitation to reflection and constructive criticism, and to openness to diverse points of view, with the aim of reaching convictions based on insight and evidence.

Faith in the balance of language and terminology: the vision of Firas Al-Munir Academy and its decisive critical approach

Introduction: The word is the key to understanding and the method is the way to accuracy

In our quest for a deeper understanding of the central terminology of Islamic thought, the importance of returning to the pure springs of the Arabic language emerges, as it is the vessel through which the Holy Qur'an was revealed, and the indispensable key to entering the treasures of its meanings. In this context, Firas Al-Munir Academy offers a curriculum that attaches great importance to linguistic accuracy and terminological rigor in contemplating the concept of "faith", considering that much confusion and disagreement arises from exceeding or confusing these assets. The Academy stresses that this scrutiny is not an intellectual luxury. Rather, it is necessary to protect the essence of religion from distortion.

The linguistic methodology of Firas Al-Munir Academy: Deconstructing the roots - distinguishing buildings and mental reasoning

The vision of Firas Al-Munir Academy is based on the basic principle that "if the building is different, the meaning is different." Accordingly, the Academy stresses the need to:

  1. The subtle distinction between verbs based on their root and morphological structure: The distinction between the triple verb "secure" (meaning felt secure, was honest, or granted security in certain contexts) and the quadruple verb more with the hamza "believe" (meaning believe and believe) is an essential point in its approach. The Academy argues that confusing these two verbs, although they share the root (a-m-n), leads to a distortion of the meaning of Qur'anic "faith".

  2. The importance of prepositions in determining the significance of the verb: It is noteworthy that the verb "believe" indicating doctrinal faith is often transgressed by the preposition "ba" (such as: "believe in God", "believe in the messengers"), which distinguishes it from other uses of the verb "believe" and its derivatives.

  3. Drawing on the dictionaries of the considered language and understanding the overall Qur'anic context: It is not enough to rely on the general linguistic meaning of the root, but rather to consider how the Qur'an uses the term in its various contexts, and trace its contradictions and interviews.

  4. The centrality of reason and reasoning in understanding faith: The Academy asserts that faith is not blind submission, but the result of "strong reasoning" and "rational evidence leading to certainty." God tests man in his intellectual abilities to "infer the existence of another world outside his world without seeing it physically."

The concept of "faith" in the perspective of Firas Al-Munir Academy: a heart-inferential doctrine first

Based on this methodology, Firas Al-Munir Academy defines "faith" in the Qur'anic term as:

"Security" and its derivatives: a differentiated semantic field

On the other hand, Firas Al-Munir Academy believes that the term "security" and its various derivatives in the Qur'an (such as: security, security, security, security, faithful, trust) constitute a distinct semantic field, although it is sometimes linked to the results of faith, but does not represent its essence:

Refutation of suspicions: the problem of the name of God "believer" as a model

One of the suspicions raised by the violators, to which the Firas Al-Munir Academy responds decisively, is the claim that if the "believer" refers to a doctrine, how can God Almighty describe himself as the "believer" (as in Surat Al-Hashr: "He is God, who has no god but He is the Holy King, the Peace, the Believer, the Dominant...")? For those with this suspicion, this implies that the meaning is that God "provides security and protection." The Academy responds to this in several ways:

  1. Behavioral interpretation degrades humans: The interpretation of the "believing man" as "someone who protects people" focuses on behavior in which animals may excel (cheetah is faster and the dog is better able to protect), while "the fundamental difference that distinguishes man from animal is the mind" that is the object of the faith mandate.

  2. God is a "believer" in honor of the quality of mental faith and in encouragement to mankind: God described himself as a "believer" is "to affirm the greatness of this trait (inferential belief in the unseen)" and "to encourage you to develop it using your mind, in the search for truth objectively, fairly, and impartially."

  3. God is "believing" in the sense that he "believes" in the latent powers of his creation: "Just as you are capable of deducing the unseen, so God is more capable of it. If you believe in its existence... He also believes in you: he believes in your abilities" that he deposited in you for scientific and moral advancement, even before you chose to activate them. God "believes in your ability to succeed... Even if you haven't chosen to succeed or fail yet." This is a belief in capabilities, not in guaranteed results.

  4. God's omnipotence to deduce and know the unseen: God's ability to deduce and know what is absent from the senses of creation is "very complete, absolute and unlimited." This is why his name "believer" (defined by Al) came without transgression with a preposition, to signify absolute and perfection, unlike the limited faith of men related to certain things (believe in ...). God believes not only in the abilities of human beings, but in the abilities of jinn and other intelligent beings.

  5. The unseen for God: "What is not seen from God is only the small circle of future decisions that will be made by intelligent beings... to whom he gave complete freedom of choice." Anything else is known to him.

Word nullifiers: another proof of meaning

The Academy also bases on the fact that the antithesis of faith in the Qur'an is disbelief, hypocrisy, polytheism, and injustice, all of which are essentially doctrinal or moral concepts. The antithesis of security is fear. There is no term "fear" in the Qur'an as the antithesis of the believer, which supports that the "believer" is not his primary definition of the "security giver" whose opposite is the "fear-monger".

Criticism of other propositions from an academic perspective:

Based on the above, Firas Al-Munir Academy strongly criticizes trends that define "faith" primarily as "giving security to people" or merely "behavior", considering that this:

Summary of the vision of Firas Al-Munir Academy:

Firas Al-Munir Academy insists that a correct understanding of the term "faith" requires strict adherence to precise semantics, a comprehensive Qur'anic context, and a distinction between the essential definition of the term and its effects and requirements. Faith, in essence, is a heartfelt doctrine and certain belief based on rational reasoning, and is the foundation on which all good deeds and righteous behaviors are built, including contributing to the security of society as a fruit, not as a definition.

"Nullifiers of Words": The Argument of Opposites in Refuting the Behavioral Interpretation of Belief in the Firas Al-Munir Academy Curriculum

In this episode, Firas Al-Munir Academy presents a strong argument that it considers irrefutable evidence that the "believer" in the Qur'an does not mean "the one who gives security and protection to people." This argument is based on the principle of "nullifiers" or "opposites", knowing the opposite of something knows the same thing.

First, the antithesis of "security" is "fear", not "faith":

Second: The possibility of "faith" and "fear" coming together:

Third: The opposite of "faith" in the Qur'an is "disbelief" and its doctrinal and moral derivatives:

The Academy presents a large number of verses that show that "faith" comes as a direct antithesis to "disbelief" and other doctrinal concepts, not to fear or security behavior:

  1. Faith is the opposite of disbelief:

  2. Faith is the opposite of hypocrisy: (Since the hypocrite conceals disbelief and shows faith)

  3. Faith is the opposite of injustice (in its moral sense in this context):

  4. Faith (with action) is the opposite of abuse:

  5. Faith is the opposite of polytheism:

  6. Faith is the opposite of arrogance and the charge of mythology:

The decisive conclusion from the argument of opposites:

"Trust", "Believe in One Another", and "Believe in Him": Resolving the Radical Differences in the Curriculum of Firas Al-Munir Academy

In this episode, Firas Al-Munayer Academy continues to refute the confusion between the terms security and faith, focusing this time on the concept of "honesty", the verb "secure" (in the context of "secure one another"), and the verb "believe" (in the context of "believe in him" in Jacob's speech), while emphasizing that the original Qur'anic drawing of the Qur'an supports this distinction.

First: "Secretariat" - Public Responsibility and Assignment:

Second: "If you believe in one another" – a sense of mutual trust (not doctrinal faith):

Third: Jacob's Speech to His Sons: "Have I entrusted you to Him except as I have entrusted you to His brother before" (Joseph: 64) - Careful dismantling:

Here the Academy addresses the problem that may arise from the appearance of a "thousand tides" at the beginning of "Amnkom", which may give the illusion that it is from the doctrinal "Amen".

  1. The context supports the behavioral "security": the continuation of the verse "as I have believed" (with the opening of the hamza and the meem) indicates that the first verb ("believe" is not from the doctrinal "believer", but both from the "security" signifying behavioral credit.

  2. The origin of "Amnkom" is "Amnkom" (from Aman):

  3. The ideological structure of "Amen" is different:

  4. Similarity in pronunciation does not mean identical origin or meaning:

The conclusion from this analysis:

The importance of this section in the series:

This section is very vital because it addresses delicate and sensitive points in the discussion, and provides linguistic and morphological arguments and Quranic drawing to support the position of Firas Al-Munir Academy.

"Safe for him": Dismantling the significance of trust by saying in the curriculum of Firas Al-Munir Academy

In the context of its ongoing defense of the doctrinal understanding of faith, Firas Al-Munir Academy faces what it considers a "distortion" by other currents of the concept of faith, especially with regard to the connotations of the verb "believe" when it appears in different linguistic forms. Among these forms, the form "safe for him/them" stands out (corresponding in some other languages such as French to "cru pour quelqu'un" when the verb "croire" is associated with the preposition "pour")., which dissenters claim is simply "believing" or "trusting" someone, supporting their view that faith is not necessarily a dogma.

Firas Al-Munir Academy responds to this claim in precise detail, clarifying the following points:

  1. "Safe" is not synonymous with "believe" or "certified":The
    Academy stresses that the phrase "safe for him" is not equivalent to the expressions "verification" or "ratification" that carry the meaning of "credibility", which the Academy considers to have a deeper and more dangerous meaning. While "believe in him" may mean "I trusted him" or more precisely "I trusted his words," this is different from "believing," which involves acknowledging the truth of the statement itself.

  2. The exact connotation of "believe in him": Trust in the word and what results from it:
    The Academy holds that "believe in him" or "believe in something for someone" means in essence: "I trusted his words." This meaning can be expanded to include: "I trusted what he claimed," "I believed what he advocated," or "I believed an idea based on my trust in him." To increase precision, the Academy adds another dimension: "I was confident in what came out of him (i.e., from his words)."
    The full sentence reads: "I trusted his words or what came out of them." Speech is what a person produces.

  3. Why add "what results from it"? Comprehensiveness of Quranic Trust:
    The Academy explains that this complexity of expression ("confidence in what is produced") is necessary because trust in the Qur'an is not limited to a person's words, but sometimes extends to confidence in an event or, more precisely, confidence in the consequences of a particular event.

  4. Application to the story of Joseph's brothers:

  5. Distinguish between "safe for him" and "trustworthy":

"Believe" and "Believe": Dismantling the Synonymous Claim and Rooting Linguistic and Terminological Differences in the Firas Al-Munir Academy Curriculum

In its series of episodes, Firas Al-Munir Academy continues to refute what it considers a "distortion" of the meaning of faith, especially by clarifying the fundamental differences between the verb "believe" (ideological) and the derivatives of the verb "secure" (denoting a sense of security or granting security), as well as between "believe" and "believe". In this context, the Academy addresses a key suspicion raised by violators (and here refers in particular to Dr. Yousef Abu Awad): If faith meant doctrinal belief, it would lead to a synonym between "believe" and "believe", which is considered unacceptable in the Qur'an, which is not synonymous (according to this proposition).

Firas Al-Munir's Academy responds to this suspicion with a detailed linguistic and terminological analysis of the derivatives of "security" and the different meanings of "truthfulness" in the Qur'an, proving that each term has its own semantic field, and that it is the confusion between them that leads to the misunderstanding of faith.

First: Derivatives of the verb "secure" (indicating a sense of security):

The Academy asserts that derivatives such as "safe" (as an adjective for a person who feels safe) and "safe" (describing their sense of security) are radically different from "believer" (in the doctrinal sense):

Conclusion from the analysis of the derivatives of "security": If the "believer" were about giving or feeling security, the Qur'an would use one of these many derivatives. The insistence of the violators on the interpretation of the "believer" in the one who grants security, despite the clarity of the Qur'anic contexts, is "blindness" and "God is the helper of what they describe."

Second: The relationship between "behavioral insurance" and "doctrinal faith":

The Academy recognizes that there are "similarities in certain parts" between the two verbs (safe and secure), and therefore their letters are similar. The reason is that "doctrinal faith gives you the sense of relative security today in this world." The more faith there is, the greater the confidence in the eschatological destiny and of God's wisdom in managing the worldly affairs. It cites a verse: "Those who believe and do not wear their faith in the injustice of those have security and are converted" (Al-An'am: 82), to make it clear that whoever believes in this world (provided that his faith is not corrupted by injustice) enjoys security after death. She strongly criticizes the "childish" interpretation that claims that whoever grants security in this world grants security in the hereafter as a direct punishment, naively likening it to saying that whoever feeds a dog bone in this world will feed bones in the hereafter, stressing that the nature and laws of the world of this world are different from the world after death.

Third: Dismantling the synonymous claim between "believe" (meaning honesty) and "honesty":

The Academy goes on to respond to the suspicion that the meaning of "truthfulness" is the same as the meaning of "secure" (in the doctrinal sense), which entails a rejected synonymy. In her view, those who put this forward did not understand the meaning of "truthfulness", which the Academy associates with the concepts of "credibility" and "official authentication".

The meanings of "truthfulness" in the Qur'an are detailed as follows:

  1. Believe something (prove its credibility and correctness):

  2. Believe something (proven to be true overall):

  3. Believe so-and-so, he is honest (match his words reality):

  4. Believe in something (giving an idea or person relative credibility by declaring faith in it, and it concerns people of status):

  5. You believe something (on a person):

  6. The truth of something on something (applicability of a conception to reality):

Summary of Youssef Abu Awwad's criticism and the vitriolic attack:

The Academy concludes with a stern critique of Dr. Youssef Abu Awad, asking how someone who claims a doctorate in language and contemplates the Qur'an can "turn a blind eye to all this Qur'anic evidence" or "not actually see it." Harsh questions are raised about his degree and scientific honesty, likening him to a "traitorous doctor" or someone who "keeps up with the new fashion in interpretation" or that there are "other reasons for his lightning ignorance." She wonders what the usefulness of his testimony is if his interpretations are "ashamed to be uttered by children who grew up in an eloquent Arab environment."

The importance of this section in the series:

This section represents the essence of Firas Al-Munayer Academy's defense of its position, and deserves to be presented in detail because it illustrates the methodology and tools it uses in "confronting distortion" as it sees it.

"Their Trusts Have Shepherds" and "Amin/Al-Amin": Completing the Deconstruction of "A-M-N" Derivatives in the Firas Al-Munir Academy Curriculum

In this episode, Firas Al-Munir Academy continues its careful explanation of the derivatives of the verb "security" related to behavioral security and responsibility, to distinguish them from doctrinal "faith". After clarifying the differences between "believe", "security" and "truthfulness", the Academy moves on to analyze other Qur'anic expressions that are often misunderstood or used to support interpretations that link faith to the granting of security fundamentally.

First: "Their trusts have sponsors" - taking care of responsibility:

Second: The adjective "honest" - the cause of the feeling of security or the investigator of it (with precise detail):

According to the Academy, the word "honest" means "something that causes those around him to feel safe, and thus deters them from fear." Their uses are detailed:

  1. "Honest Country":

  2. "Amin" (sane being) – may include scaring some to achieve safety for others:

  3. "Faithful" (as an adjective for the ability to preserve and protect):

  4. "In a faithful place" – cosmic missions after death:

  5. "He has power with the Throne, who is obedient and then faithful" (Gabriel's description):

  6. Joseph (peace be upon him) (with the king): "Today we have an honest makin" (Joseph: 54). "Makin" (stable position) and "Amin" (powers to hold the reckless accountable and achieve justice). Joseph understood this and asked, "Make me on the treasuries of the earth."

  7. "The faithful Spirit came down to him" (Michael/Holy Spirit):

Third: The difference between "Amin" (Nakra) and "Al-Amin" (knowledge):

Faith as a transgressive act and social behavior: the proposals of Abdul Ghani bin Odeh - Khaled Al-Sayed Hassan - and Youssef Abu Awwad

The text presented seems to combine an earlier summary of the concept of "transitive faith" with a detailed explanation of its arguments. These ideas can be combined and arranged to provide a comprehensive presentation of this concept as follows:

Faith as a transitive act and social behavior: a vision of a contemporary current of thought

The concept of "faith" occupies a central place in Islamic thought, and despite its importance, there is a remarkable variation in its understanding and dimensions. In contrast to the approach that focuses on the doctrinal dimension as the essence of faith (such as the traditional understanding and vision of Firas Al-Munir Academy), contemporary visions emerge that seek to provide a more practical understanding and application of this central term, focusing on the behavioral and social impact of faith on this worldly life. This current is represented by personalities such as Sayyid Khaled Sayyid Hassan (influenced by Abdelghani Ben Odeh) and Dr. Youssef Abu Awad. They see that traditional understanding did not allow progress in understanding the word.

Basic premise: "Security" as a linguistic and practical essence

The proponents of this trend share several main premises:

  1. Back to the linguistic root (a-m-n): They believe that the basic and closest meaning of the word "faith" should be derived directly from the connotations of its linguistic root (A-M-N), which denotes "security", "honesty" and "trust". They downplay the importance of "believing" as a basic meaning, considering it a common but not the deepest or most accurate meaning in the context of understanding the word itself before its pillars.

  2. Faith as a transgressive act and social practice: the "believer" is seen not only as a person with inner beliefs, but as a positive actor in his surroundings. The believer, in this conception, is "the one who gives security and tranquility to those around him and becomes a source of confidence for society." This is referred to as "transgressive faith."

  3. Islam is a prelude, and faith is a higher stage: Some believe that "Islam" represents the first stage by entering the system of public peace (stopping harm and aggression), while "faith" is a higher stage that requires building trust with society through contact and good treatment, so that the individual becomes "a source of trust for the urban people".

Delving into the concept of "transitive faith": linguistic basis and supporting arguments

This concept is based on the idea that faith does not remain confined to the self, but extends its impact to others through positive behavior that confers security.

Linguistic basis:

This concept is based on the fact that the verb "safe" can be transitive, like other verbs whose effect goes beyond the subject to the object: "I rejoiced" (necessary), "I rejoiced others" (transitive), "I grieved" (necessary) and "I grieved others" (transitive). Similarly, "believed" (necessary) and "believed others" (transgressive).

Quranic examples and the significance of omitting the object:

This transgressive meaning is evidenced by verses such as:

The argument of omitting the object in the Arabic language and the Qur'an is to be added if it is to be launched and generalized. This current believes that "believe in God" when it comes without an apparent object, does not mean just believing, but granting absolute security, by analogy with other transitive verbs whose object is omitted for release, such as "He who laughed and cried" (An-Najm: 43-44) where the verbs are transitive and omitted the object for release (I laugh everything, I cry everything, I kill everything, I revive everything).

Additional arguments:

Details and dimensions of the concept (continued):

The "cosmic activation" dimension of Abd al-Ghani ibn Odeh:

Faith is seen as the ability to "activate" and "transform" the raw material that dwells in the universe into useful by understanding and applying cosmic laws. Benefiting from heavenly and earthly books means applying their content to achieve this benefit. Faith is the process of activating the "program" of trust carried by man (reason and choice), and this activation and utilization leads to the achievement of "security".

Critique of traditional understanding and questioning the centrality of faith:

It is noticeable that this current often questions the adequacy of the traditional concept of faith, considering that it "did not allow progress in the understanding of the Word." It is also understood from the criticism of the other side of them that this trend may amount to underestimating the value of the "creed" on the Day of Resurrection, and considering that the account is limited to practical "behavior", which critics consider destructive to religion.

The summary of the vision of this current:

This current seeks to present a more dynamic and effective concept of faith, focusing on the social responsibility of the believer and his role in building a world of security, trust and benefit. Faith here is not a state of inner stillness, but a movement, influence and positive change in reality, starting from the individual and extending to society and the universe. This concept focuses on the practical and social aspect of faith, based on a linguistic analysis of the verb "believe" as a transitive verb, and the significance of omitting the object in the Qur'an at all, citing specific verses from the Qur'an, the name of God "the believer" and the hadith of the Prophet, to confirm that the true believer is the one who is the reason for achieving security and safety for society. It also emphasizes the practical impact of faith and the need for it to have a tangible positive return.

The concept of "Islam" in the light of contemporary interpretations: between the cosmic order, peaceful behavior, and the universality of the same religion

Introduction: Rethinking the Universality of "Islam" as a Religion and Instinct

Contemporary intellectual debate is not limited to the concept of "faith", but extends to other core concepts such as "Islam." While the common understanding that Islam is the final religion brought by the Prophet Muhammad, with its well-known pillars and rituals, contemporary readings, such as those of thinkers such as Dr. Yusuf Abu Awwad and Dr. Samer (the author of the last interview), provide a broader and more comprehensive view of the term. These readings seek to link "Islam" not only to a specific historical message, but to the regime. The universal universality, the innate human behavior, and the concept of the "one religion" by which all the prophets were sent.

The linguistic roots of Islam: "peace" and "surrender" as the basis of the universal and moral meaning

The contemporary analysis of the concept of "Islam" proceeds from its triple linguistic root "ladder". The proponents of this approach believe that this root does not only indicate surrender and submission in the sense of passive docility, but also carries deeper and more comprehensive meanings related to:

"Islam" as a universal system and the religion of all prophets:

Based on this extensive linguistic and Qur'anic understanding, the concept of "Islam" is presented not only as a historical religion that began with a particular message, but as:

  1. Universal Cosmic Order: It is the divine law approved by God and upon which all existence has followed since the beginning of creation. The verse "And to Him is the safest of those in the heavens and the earth, voluntarily and unwillingly" (Al-'Imran: 83) refers to this cosmic submission, voluntary or forced, to the laws and natural laws of the universe. Islam in this sense is the instinct of the universe.

  2. The religion of all prophets ("The religion with God is Islam"): This proposition, as Dr. Samer emphasized, sees Islam as the "one religion" brought by all the prophets and messengers, from Noah, Abraham, Moses and Jesus, to Muhammad, may God's prayers and peace be upon them. Every prophet came to call his people to this innate and moral "Islam", which is represented by faith in God, the Last Day and good deeds. Thus, true followers of prophets, at the core of their faith and action, are "Muslims" of God.

  3. Stopping hostility and achieving peace at all levels: Islam in this vision is not limited to stopping hostility between human beings (achieving social peace), but extends to stopping hostility with the land, ploughing, offspring and the laws of the universe. It is a call for harmony with the environment and the environment, and for achieving environmental and moral balance, which is consistent with the overall concept of "good deeds".

"Islam" as a Behavior that Unites Humans: Good Work Above Formal Perceptions

It is remarkable in this proposition, and confirmed by Dr. Samer, that "Islam" in its behavioral sense of stopping harm, entering into the system of peace, and adhering to the system of values, morals and basic commandments (such as the Ten Commandments), is "capable of uniting human beings in behavior regardless of detailed doctrinal perceptions or formal affiliations." This means that any human being, regardless of the name he gives himself or his society calls him, can be a "Muslim" in this essential sense if he believes in God and the Last Day and does good. He adhered to peaceful behavior and did not attack others or the cosmic order. The reckoning with God, as this approach sees it, is based on "what you have been doing" and not necessarily on the accuracy of intellectual perceptions if they are not translated into positive behavior.

The Relationship between "Islam" and "Faith": A Paper Gradient in Commitment

In light of this expanded understanding of "Islam", the relationship between Islam and faith is seen as a relationship of paper hierarchy:

Comparison to traditional understanding and extended assessment:

This expanded conception of "Islam" differs from the traditional understanding, which may limit it to specific pillars and rituals linked only to the Muhammadan message, without losing sight of the importance of this message as a conclusion and dominant.

Conclusion: Towards an Integrated Understanding of Islam

Presenting the concept of "Islam" as a universal system, a religion for all prophets, and peaceful behavior based on good deeds represents a serious attempt to present a modern vision that interacts with the challenges of reality and seeks to promote common human values. This vision does not necessarily seek to destroy traditional understanding as much as to expand it and reconnect it to its broader linguistic and Qur'anic roots. The need to balance this expanded understanding with the specificity of the rituals and the detailed provisions of the Muhammadan message remains vital to maintaining the integrity of the doctrinal and legislative system of Islam. Realizing that the essence of religion and its ultimate goal is to achieve peace, justice and mercy on earth, is a true surrender to God, Lord of the Worlds.

The Sunnah of the Prophet between the "mission" and the "message": a look at authenticity and employment in contemporary thought

Introduction: Sunnah of the Prophet, Second Source and Re-reading

The purified Sunnah of the Prophet, with its words, deeds and reports, is the second source of legislation and understanding in Islam after the Holy Qur'an. The Sunnah has received great attention from the scholars of the Ummah throughout the ages, collecting, scrutinizing, explaining and deducting. However, contemporary Islamic thought, in its quest for renewal and interaction with the challenges of reality, is witnessing attempts to re-read the concept of the Sunnah and its role, and to put forward distinctions that may affect the understanding and employment of its authenticity.

Introducing "Intellectual Dialogue": Distinguishing between the Two Functions of the Prophet (peace and blessings of Allaah be upon him)

One of the most prominent contemporary propositions in this context is the one presented within the "intellectual dialogue" (as indicated in the attached texts), which proposes an important distinction between two basic functions of the Prophet (peace be upon him):

  1. Prophet "as an emissary" (special adjective): The Prophet (peace and blessings of Allaah be upon him) is seen in this function as a person sent to his people (Arabs at the beginning of the da'wa) within a specific historical, geographical, and cultural context. Accordingly, some of his words and actions may be related to this capacity, and are aimed at addressing issues specific to that time and place, regulating the affairs of an emerging state, or dealing with certain customs and traditions.

  2. The Prophet "as a messenger" (general and universal adjective): In this function, the Prophet (peace and blessings of Allaah be upon him) carries an eternal universal message, addressed to all humanity at all times and places. His words and deeds issued in this capacity bear the character of general legislation, universal principles, and permanent moral values that do not change with changing circumstances.

The effect of this distinction on the understanding of the authenticity of the Sunnah:

This distinction between the "envoy" and the "messenger" has direct implications for understanding the authenticity of some aspects of the Sunnah:

Compared to the traditional understanding of the Sunnah:

This argument differs from the prevailing traditional understanding, which tends to treat the Sunnah (once proven to be true) as a legislative source more generally, with internal debates among jurists about the connotations of prophetic acts (are they obligatory, mustahabb, or permissible?) and about allocating the year and restricting the absolute to the sunnah, but without this explicit distinction between the functions of "mission" and "message" as a basic criterion for authenticity.

Traditional scholars of fundamentalism have distinguished between the types of actions of the Prophet (peace be upon him), such as:

The "mission and mission" approach may intersect with some of these divisions, but it offers a broader framework for distinction.

The importance of this proposal and its caveats:

Conclusion:

The distinction between the functions of the Prophet (peace and blessings of Allaah be upon him) as an "envoy" and "messenger" is an interesting intellectual proposition, which carries with it possibilities for renewal in understanding the Sunnah of the Prophet and employing it in a manner commensurate with the challenges of the age and the purposes of Sharia. However, it requires careful scientific methodology and strict controls so as not to turn into a tool of selectivity or evasion. The ultimate goal remains to understand the Sunnah correctly, and to be inspired by its guidance in all aspects of life, while distinguishing between what is fixed and immortal. And what is related to certain circumstances and contexts.

Methodologies for Contemplating Between Academic Rigor and Self-Interpretation: A Critical Reading

Introduction: Curriculum is the Way of Truth

In our journey to explore the profound differences in understanding of key terms such as "faith," "Islam," and "Sunnah," "method" emerges as a decisive factor directly influencing the findings of thinkers and thinkers. Every current of thought, whether traditional or contemporary, claims to start from a specific methodology that it considers the most correct and capable of clarifying the meanings of the sacred texts. But the urgent question arises: what is the nature of these methodologies? Do they all adhere to academic rigor and objectivity, or do some of them fall into the trap of subjective interpretation or selectivity?

The importance of methodology in understanding texts:

No serious reading of religious texts can do without a clear methodology. The method is the compass that guides the researcher, and the tools he uses in analysis and deduction. Without a method, the process of reflection is subject to personal passions, contradictory interpretations, and intellectual chaos. Therefore, we find that all parties conflicting in the understanding of "faith" – as presented in the previous sections – emphasize the importance of following a methodology, even if it differs in the details of this methodology and its evaluation of each other.

Glimpses of the methodologies presented:

  1. The methodology of the Firas Al-Munir Academy (as understood from its criticism of others and its implicit approach):

  2. The methodology of the other current (Abdul Ghani bin Odeh, Khaled Al-Sayed Hassan, Youssef Abu Awwad - as understood from their proposals and Al-Munir's criticism of them):

Challenges facing any methodology that manages:

Whether the methodology is traditional or contemporary, it faces fundamental challenges that must be recognized as:

The importance of systematic mutual criticism:

In the midst of this diversity and difference, mutual systematic criticism acquires great importance. When each party highlights what it sees as weaknesses or systematic excesses in the other's argument, this – if done in a constructive scientific spirit – can contribute to:

Conclusion:

The issue of methodology in the contemplation of religious texts is central and extremely complex. A correct and deep understanding of concepts such as "faith" cannot be reached without a conscious and disciplined methodology. However, we must remain constantly aware of the challenges facing any methodology, and have the intellectual humility that allows us to constantly review our tools and convictions. Constructive critical dialogue on the same methodologies is an integral part of the journey of searching for the truth in understanding the words of God and the Sunnah of His Messenger (peace be upon him). God bless him.

Towards a Balanced Conception of Faith: Gathering Threads and Foreseeing Prospects

Introduction: A journey into the depths of a pivotal concept

Over the past six divisions, we have embarked on a profound intellectual journey to explore the concept of 'faith' in its many dimensions, tracing the threads of the debate surrounding it in contemporary Islamic thought. We reviewed divergent perspectives, analyzed the linguistic and methodological underpinnings on which they were based, and highlighted the fundamental points of agreement and difference. Now, in this concluding section, we seek to synthesize these threads, present a balanced vision of the concept of faith, and foresee the future prospects for this important intellectual debate.

Summarizing the most prominent points of controversy and disagreement:

It has become clear from this journey that the disagreement over the concept of faith is mainly centered on the following points:

  1. The essential definition of faith: is it essentially "the belief and belief of my heart" (as the Firas Al-Munir Academy sees it and the traditional understanding), or is it basically "practical behavior and grants of security and trust" (as Abdelghani Ben Odeh, Khaled al-Sayyid Hassan, and Youssef Abu Awad argue)?

  2. The relationship between belief and behavior: Is behavior a necessary fruit and consequence of faith, or is behavior the primary definition of faith, and belief may be subordinate or of less importance?

  3. Linguistic and contemplative methodology: Is the focus on the precise distinction between the different linguistic structures of the single root (such as "safe" and "secure") and their Qur'anic contexts, or is it starting from the general meaning of the root and expanding it to include direct behavioral applications as a definition of the term?

  4. The value of belief in the hereafter: Is the belief of the heart a prerequisite for survival and judgment on the Day of Resurrection, or is reckoning limited to action and apparent behavior?

  5. Understanding Related Concepts: How to Understand "Islam" and its Relationship to "Faith"? How is the Sunnah employed in light of these perceptions?

Towards a Balanced Conception of Faith: Clustering and Integration of Dimensions

In an attempt to overcome acute polarization and present a more comprehensive and balanced vision, it can be said that faith is a complex and integrated entity, starting from the heart as conviction and certainty, and manifesting itself in the tongue as an acknowledgment and recognition, and necessarily yielding fruit in the limbs and society as an effective and influential practical and ethical behavior, seeking security, benefit and advancement.

This balanced concept seeks to accommodate the different dimensions highlighted by the discussions:

The importance of this balanced understanding:

Adopting this balanced understanding of the concept of faith carries with it many benefits, the most important of which are:

  1. Overcoming intellectual polarization: contributes to bringing points of view closer and finding common ground between different currents, by recognizing the importance of both the doctrinal dimension and the behavioral dimension.

  2. Provide a more comprehensive and deeper understanding of faith: liberates the concept from reductionism, whether it is a reduction in the doctrinal theoretical aspect only, or in the practical behavioral aspect only.

  3. Motivating the believer to be effective and positive: This understanding pushes the believer to be not only the owner of a correct belief, but also the owner of a right behavior and a positive influence in his surroundings. It combines the salah of the inner and the salah of the zahir.

  4. Facing contemporary challenges: In a world of ethical, social and environmental challenges, this integrated understanding of faith provides a framework within which believers can be part of the solution, by activating their faith in the service of humanity.

Foresight: A Call for Constructive Dialogue and Conscious Renewal

The intellectual debate over the concept of faith is not necessarily a negative phenomenon, but rather evidence of the vitality of Islamic thought and its constant quest to interact with the sacred text and understand it more deeply suited to the requirements of each age. What is required is that this dialogue continue in a constructive scientific spirit, adhering to solid research tools, diving into the subtleties of language and the origins of reasoning, as reflected in deep discussions about the meanings of nouns and attributes and their applications to the concept of faith, respecting diversity of opinions, and aiming to reach a deeper and more integrated understanding of the purposes and purposes of Sharia.

The renewal of understanding of our basic religious concepts, including the concept of faith, must be a conscious renewal that proceeds from the constants and principles of religion, takes advantage of the rich scientific heritage of our nation, and at the same time interacts with the realities and challenges of the times, without excess or negligence.

"...What is needed is that this dialogue continue in a constructive scientific spirit, adhering to solid research tools, and delves into the subtleties of language and the origins of inference, such as the importance of distinguishing between verb transgressions in different prepositions and their impact on meaning, as reflected in deep discussions about "believe in it" and "believe in it", respect diversity of opinions, and aim to reach a deeper and more integrated understanding of the purposes and purposes of Sharia."

In conclusion, we hope that this series of sections has shed some light on this important and complex topic, and that it has contributed to motivating the reader to further research and reflection, in order to reach an understanding of faith that combines the depth of belief and the transcendence of behavior, so that the true believer is a light to guide him and others.

Tasbeeh in Islam: From the depth of honor to the prospects of work and life

Series Introduction:

In the name of Allah, the Most Gracious, the Most Merciful, and peace and blessings be upon the most honorable of the Messengers, our master Muhammad, his family and companions.

Praise, that light word that the tongues of believers chant and reverberate throughout the vast universe, is not just a passing word or a ritual performed routinely. It is a deep concept, a solemn worship, and an integrated way of life that connects the slave to his Creator, and regulates his relationship with himself and the world around him.

At a time when the pace of life is accelerating and concepts are intertwined, some may limit their understanding of praise to its purely verbal or devotional aspects, without diving into its intellectual depths and practical dimensions that make it a driving force towards righteousness and reform.

This series of articles aims to attempt to explore the essence of tasbeeh in Islam, drawing on interpretations and analyses from religious sources (extracted from a reference file). Together, we will seek to deconstruct this rich concept, moving from the basic linguistic meaning of tanzih to its various forms that are manifested in the Qur'an and in the life of the believer.

We will examine the complementary relationship between praise and praise, and how their combination is necessary to realize God's majesty and perfection. We will also delve into the practical dimension of praise, and how it is not just words of hesitation, but rather actions and behaviors that reflect on the reality of the individual and society.

We will stop at the word "Glory be to you" and its extraordinary connotations that indicate the absolute greatness of God and his transcendence of material laws. We will not lose sight of the importance of choosing the right times and adhering to the etiquette of praise to maximize its spiritual impact.

The purpose of this series is to provide a balanced and comprehensive understanding of praise, highlighting how this worship can truly be a way of life for the believer, guiding his thought, correcting his behavior, and illuminating his path towards pleasing God. We invite the reader to join us on this expedition, so that together we may draw from the help of this great worship that will increase our closeness to God and understanding of His religion.

In this series we will cover the following headings:

  1. The Fundamental Concept of Tasbeeh in Islam: Transcending Words

  2. Exploring the Diverse Forms of Praise: Multiple Manifestations of a Single Cult

  3. Praise and praise: a complementary relationship to the realization of God's majesty

  4. The practical dimension of praise: from words to deeds

  5. Understanding "Glory be to You": The Manifestation of God's Greatness and His Transgression of Laws

  6. Timing and Etiquette: When and How to Swim to Maximize Spiritual Impact?

  7. Towards a Balanced and Comprehensive Understanding of Praise: A Way of Life for the Believer

The Fundamental Concept of Tasbeeh in Islam: Transcending Words

Tasbeeh is a word that is repeated on the tongues of Muslims and in their prayers, carrying with it deep meanings that go beyond simply uttering it. To understand the essence of tasbeeh in Islam, it is necessary to dive into its linguistic origins and Qur'anic connotations, to realize that it is not just verbal worship, but a state of awareness and awareness that is reflected in the believer's thought and behavior.

From linguistic distance to divine exaltation:

In the Arabic language, the root "Subh" carries the meaning of distancing and purification. They used this term to negate any unwanted adjective about someone, such as saying: "Glory be to so-and-so for doing such", i.e. he is far and free from it. As this concept moved into the religious and Qur'anic context, it acquired a higher and more solemn dimension. Tasbeeh in Islam basically means the transcendence of Allah Almighty from every deficiency, defect and partner, and from any description that is not worthy of His lofty Self, His perfect deeds and His ideal attributes.

The need for this exaltation would not have arisen had it not been for the fact that previous people, in the midst of their ignorance or delusion, attributed to God unworthy of Him, such as fatigue after creation, sleep, or taking a child or partner. Praise came as a clear and explicit declaration of God's innocence from all these misconceptions, and an affirmation of His uniqueness and absolute perfection.

Praise and the regular movement of the universe:

The meaning of tanzih in tasbeeh is related to the original linguistic meaning of "swimming". Swimming is a regular, streamlined, movement free from disturbance and disruption. Thus, when the arks are said to "swim" in their orbits, it means that they move according to a precise and regular divine order, which is not lacking or defective. In this way, when a believer praises his Lord, he not only describes himself and his actions as orderly and perfect, but also acknowledges that this whole universe, with all its creatures and movements, follows God's will and wisdom, bearing witness to his greatness and power. Praise is an acknowledgment that everything in the heavens and the earth, from the smallest atom to the largest galaxy, is in a perpetual state of "swimming", that is, submission and praise to the Almighty Creator.

"Subhan": a word that carries the energy of glorification:

The word "glorified" itself, one of the most prominent forms of praise, is not just a passing word. Sources indicate that it is a Qur'anic word that carries a very high energy, as it is one of the words that comes on the weight of "two actions" and often belongs to God, and carries the meaning of absolute and perfection. It is a word that expresses exaltation and appreciation for God Almighty. The mere utterance of it, while evoking its meaning, is an acknowledgment of God's greatness and integrity. It is a recognition that God's image and actions are free from any defect, and that everything that comes from Him is Absolute perfection.

Beyond just words:

Therefore, the fundamental concept of tasbeeh in Islam goes beyond just repeating words. It is:

  1. Heartfelt belief: It starts from a firm belief in the uniqueness of God, His absolute perfection, and His removal from all that is not worthy of Him.

  2. Confession of my tongue: manifested in the recitation of the various forms of praise, especially the word "glory", as a witness to this belief.

  3. Intellectual awareness: It includes understanding the meaning of this transcendence, and recognizing that God is the masterminded Creator who is not resembled by any of His creatures.

  4. Emotional state: It generates in the heart a glorification and reverence for God, and a sense of His power and greatness, which is manifested in His creation and system.

Exploring the Diverse Forms of Praise: Multiple Manifestations of a Single Cult

Having addressed the fundamental concept of praise as exaltation and glorification of God, we now move on to explore the various forms that this praise takes in the Qur'an and in the life of the believer. Praise is not a single static form, but a living worship manifested in multiple forms, each with its own context and deep significance, all of which ultimately pour into the sea of glorification and exaltation of the Creator.

The sources reveal several main types of praise, which vary according to the subject, the object (if any), and the context in which it is received:

  1. Tasbeeh Allah: Collective understanding and practical application of the Divine Will

When it comes to human praise of God specifically, the sources emphasize two important aspects: collectivism and practicality.

  1. Praise of our Lord (Tasbeeh Rabbana): an individual relationship and a course correction

Unlike the collective "praise of God," "praise our Lord" is often an individual initiative of the believer. It follows from the sources that if tasbeeh is mentioned in the Qur'an without an explicit effect (e.g. "they praise" or "you praise"), it is often meant to "praise our Lord". This type of praise includes multiple aspects:

  1. Tasbeeh of the Prophet: Honoring the Mission of Communicating Revelation

This type of praise is concerned with the Prophet Muhammad (peace and blessings of Allaah be upon him) removing any mistake in communicating the message of the Qur'an to people. He is infallible in this aspect with the support of the Holy Spirit. This praise is done by studying the verses and miracles of the Qur'an that prove that it is from God, and studying its biography that confirms the truth of its prophecy. This type of praise is understood from verses that command believers to believe, ta'zir and reverence and praise Allah and His Messenger.

  1. Tasbeeh of the name of your Lord: glorifying Gabriel and his role

Sources indicate that this type of praise, especially in phrases such as "Praise the name of your Lord Most High" or "Praise the name of your great Lord", is related to the mention and exaltation of the name "Gabriel". In this context, Gabriel is considered "your supreme Lord" compared to ordinary human lords (such as the king and head of the family). It includes the purification of his ability from the weakness attached to it by the polytheists. This mission was initially directed exclusively at the Prophet Muhammad, and then passed on to the true contemplator of the Book of God.

  1. Cosmic swimming (Sibaaha): a regular movement that testifies to the Creator

As noted earlier, the word "swimming" and "praise" have in common the linguistic root "praise". Swimming here means the regular, continuous and tireless movement of celestial bodies such as the sun and the moon in their orbits (closed paths), which is a movement free from imperfection or defect. This regular cosmic movement contributes to the preservation of the sky and the security and integrity of the universe. Praise differs from swimming in that praise is a description of this movement or actions of regularity and walking away from imperfection, or it is a conscious act and commitment to order, while swimming is the movement itself. "Sabhahat", "activists" and "naza'at" in the Qur'an are universal systems of action that establish two future systems.

  1. Praise be to our Lord (Tasbeeh bi-hamdi Rabbana): the coupling of honor with reform work

This important type of praise combines the Lord's removal from error (praise) and doing what befits Him (action). In practice, this praise is closely linked to the concept of "reform" on earth, which is the antithesis of "corruption." This includes:

  1. Tasbeeh bi-hamdi Allah: Acknowledgment of submission to the divine supernatural order

This type is different from "praising our Lord." It is about God's cosmic order based on the supernatural that humans cannot study, perceive, or interact with (no integration, no repair, no vandalism, no learning). For example, the praise of thunder with praise to God, and hearing it is aimed at fearing God more than being a studyable phenomenon. Even angels are not qualified for this kind of praise, as it concerns the supernatural and beyond human comprehension and control.

This multiplicity of forms of praise reflects the universality of this worship and its ability to surround the life of the believer in all its aspects, linking him to his Creator and the universe around him, and to the moral and social order that should prevail.

Praise and praise: a complementary relationship to the realization of God's majesty

Having explored the fundamental concept of praise and its various forms, we arrive at a pivotal point in understanding this great worship, which is its close relationship to "praise". In the Holy Qur'an, we often find a conjunction between praise and praise, as in the saying: "Praise be to your Lord" or "Praise be to their Lord". This conjunction is not merely a linguistic coincidence, but carries with it profound connotations that reveal the integrity necessary for the realization of God's true destiny.

Praise: Purification of imperfection, and praise: description of perfection

To understand this complementary relationship, we must return to the basic meanings of both praise and praise:

Why pairing? A necessity of knowledge and perfection in remembrance

Sufficiency in praise alone, that is, merely negating imperfections, may not be enough to truly know God and fully recognize His greatness. Purification negates what is not appropriate, but it does not necessarily prove what is appropriate. Here comes the turn of praise to complete the picture.

Praise as a divine system and way of creation:

Some sources go beyond merely verbally describing praise, seeing it as a stand-alone system or God's way of creation. This is evidenced by verses such as: "If you ask them who created the heavens and the earth, they may say Allah, say praise be to Allah." It is as if praise is the law or system that governs this creation and shows the perfection of its maker. "Creation" is understood here as "removing things from their original essence and changing their control and control", and this output and payment is carried out according to the "method of praise", which requires observing the laws and laws governing the universe. "Praise be to God" means that this praise, in this universal sense, belongs to God and belongs to Him.

Praise be to our Lord: a practical embodiment of integration

This complementarity is clearly manifested in the concept of "praise by the praise of our Lord". This kind of praise, as we have seen, is not limited to removing the Lord from error, but also involves doing what is appropriate for Him, which is to fix the defect and put everything back on track. It is a practical embodiment of the complementarity between purification (the Lord's removal from having a defective system or being the source of the defect) and praise (taking positive actions that reflect the perfection of the divine order and contribute to its maintenance). When man praises his Lord, he removes his Lord from error and attributes the error to himself or to the chosen creatures that destroy God's system, and then he does the act of praise, that is, to repair that defect.

Conclusion:

The relationship between praise and praise is organic and complementary. Praise purifies the divine image from impurities and imperfections, and praise adorns it with the attributes of perfection and majesty. In conjunction with them, the slave elevates his knowledge of his Lord, and his remembrance becomes more profound and comprehensive, and this is reflected in his understanding of the universe and his behavior in life, especially when this conjunction is embodied in a reform work aimed at applying the "method of praise" that God intended for his creation.

The practical dimension of praise: from words to deeds

After reviewing the essential concept of praise, its various forms, and its complementary relationship to praise, we now reach a vital dimension that moves praise from the realm of heartfelt belief and linguistic remembrance to the space of work, behavior and life practice. Tasbeeh in Islam is not just a theoretical philosophy or repeating words, but a profound concept that aims to be translated into a concrete practical reality in the life of the individual, society and the universe.

Reform as a Praiseworthy Behavior: Embodying "Praise be to Our Lord"

One of the most prominent manifestations of the practical dimension of praise is the concept of "praise by the praise of our Lord". As we explained earlier, this kind of praise is not limited to removing the Lord from error, but extends to doing what is appropriate for Him, which is to fix the defect and get everything back on track. This "reform" is the essence of work, and it is the antithesis of "corruption on earth".

The Prophet Muhammad (peace and blessings of Allaah be upon him) was constantly practicing this practical praise, carrying out the tasks of reform, and this was part of his praise by praising his Lord. This practical behavior is what believers, especially scholars and preachers, are asked to emulate.

Praise of different beings: work and order

The practical dimension of praise is not limited to human beings, but includes all beings, each according to his nature and assignment:

Praise as an Application of the Divine Will:

In essence, the "praise of God" by human beings, when it is collective and voluntary, is their application of His will in relation specifically to the land on which they live. This application requires an understanding of this will (through reflection, reflection and diligence), and then translating this understanding into practical behavior aimed at achieving what God wanted in terms of goodness, goodness and cohesion for society.

Prostration as a meditative and praiseworthy act:

Even prostration, which is one of the pillars of prayer, can carry a practical and contemplative dimension that goes beyond mere physical movement. The adoration of the angels to Adam was interpreted as a reflection on the courses of action, and our prostration as human beings can be a reflection on the courses of action of the cosmic and daily life systems created by our Lord. This meditation, which is a kind of "adoration of our Lord", is different from prostration in prayer, but it has the same meaning as practical praise through the awareness of the divine order.

Conclusion:

Tasbeeh in Islam is not just an inner feeling or a phrase to be said, but a call to action and action. It extends from God's purification in heart and tongue to the relentless pursuit of self, society, and the environment, and adherence to the divine order that governs the universe. Unless translated into deeds, words fall short of the full meaning of praise. A believer who understands this practical dimension transforms his entire life into permanent praise, in his worship, in his dealings, and in his quest to populate the earth and achieve God's pleasure.

Understanding "Glory be to You": The Manifestation of God's Greatness and His Transgression of Laws

In the course of our exploration of the multiple dimensions of praise, the word "Subhan" and its derivatives, and in particular the direct interlocutor "Subhanak", emerge as a key word with exceptional connotations that go beyond mere general exaltation. Understanding the deep meaning of "Subhanak" opens a window for the believer to realize God's absolute greatness and power beyond all limited human law and reasoning.

"Glory be to you": You are above the law, higher than every circumstance

Sources strongly suggest that the word "glory", when addressed directly to God, carries a deeper and more energetic meaning than simply removing him from imperfections. It means:

This understanding of "glory" makes it a word of very high energy, used by the "conscious" – those who have realized this profound truth about the divine – in situations where natural laws or human logic seem powerless or indicate impossibility.

Qur'anic contexts that illustrate the meaning of "Glory be to you":

This profound meaning of "Subhanak" is manifested in several central Qur'anic positions:

  1. The story of Yunus (peace be upon him) in the belly of the whale: When Yunus found himself in three darknesses, where all biological and physical laws required his inevitable doom, his prayer was: "There is no God but You, Glory be to You, for I was one of the oppressors." Here, "Glory be to you" was not just a transcendence, but an acknowledgment that God is higher than the laws of the whale, its stomach and its juice, and that He is the one who set this law and is able to transcend it. This confession of "high energy" was one of the reasons for his survival, as if he had exploited the "highest law", which is that God Above any law he has established.

  2. Moses (peace be upon him) asked to see God: When Moses asked his Lord to see Him, and was shocked after God's transfiguration of the mountain, he said: "I repent to you, and I am the first of the believers" after realizing that God is too high to see by sight or materially aware of the limited laws of the world. In other contexts, prophets used "glory" to acknowledge that God is too high to fully grasp His being.

  3. The angels said when Adam's succession: In the beginning, the angels acted with their logic and laws that saw that man's succession on earth would lead to corruption and bloodshed. But when God taught Adam all the names and then prophesied them, and the angels were unable to do so, they said: "Glory be to you, we have no knowledge except what you have taught us, for you are the wise knower." Here, the Almighty was their realization that God is above their limited logic, and that His knowledge and wisdom in managing the universe are beyond their understanding.

  4. When asked about taking Jesus and his mother as gods, Jesus (peace be upon him) said: When Allah asks Jesus on the Day of Resurrection: "Did you say to the people, 'Take me and my mother as two gods apart from Allah?'" Jesus answers: "Glory be to you, I cannot say what I do not rightly have." Here "Glory be to you" is a transcendence of God from being associated with Him, and an acknowledgment that Jesus, as a creature, cannot claim what He does not rightly have, and that God is too high to have a partner.

  5. When those with preponderant minds think about the creation of the heavens and the earth, they say: "Our Lord, you did not create this in vain, Glory be to You, so we will suffer the torment of fire." "Glory be to you" here denies that God created something in vain or without purpose, emphasizing His wisdom that transcends the outward.

  6. The supplication of the people of Paradise: The supplication of the people of Paradise is "Glory be to you, O Allah, and greet them with peace, and the last of their prayers is that praise be to Allah, Lord of the Worlds." This indicates that this word is mentioned by the people of Paradise, which confirms its high energy and status.

  7. When riding transport: It is prescribed for the believers when riding to say: "Glory be to Him who mocked us and for whom we were not horned." This statement is a removal of God from the need for what human beings need to move, as it is too great to be confined to time and place, and does not need anything to transmit. It is also an acknowledgment that harnessing these things was not by human power alone.

The practical application of the meaning of "Glory be to you": a faith that goes beyond the ordinary

Understanding this profound meaning of "Glory be to You" is not just theoretical knowledge, but has practical applications in the life of the believer:

Conclusion:

The word "Glory be to you", when understood in its depth, is a proclamation of the believer's awareness of the absolute greatness of God, which is manifested in the fact that he is above all law, higher than every circumstance, and not subject to the judgment of his creatures. It is the word of the conscious who realize that human logic and natural laws, important as they are in understanding the order of the universe, are not the ultimate limit of God's power and will. It is a call to faith that goes beyond the ordinary, and opens the heart to absolute confidence in the power of the Creator, who is not incapacitated by anything on earth. In the sky.

Timing and Etiquette: When and How to Swim to Maximize Spiritual Impact?

After we have deepened the understanding of the essence of praise and its various forms and its relationship to praise and its practical dimension, and we have understood the special significance of the word "Glory be to you", an important question arises: Are there certain times or special etiquette that help to maximize the spiritual impact of praise? Qur'anic sources and prophetic directives indicate that choosing the right time and place, while evoking the heart and intention, plays an important role in making praise more influential and profound in the life of the believer.

Favorite times for praise: moments of connection and concentration

Although remembrance and praise of God is required at all times, there are times that have been singled out for more credit and emphasis, because of the clarity of mind, tenderness of heart and closeness to God:

  1. The reel and the authentic (tomorrow and the originals): the beginning and end of the day

  2. Ashi and Firstborn: Times of Praise of the Prophets and Believers

  3. Before sunrise and before sunset:

  4. At night and at the ends of the day, and in the adbar of prostration:

  5. The state of "the unnecessary": times of spiritual manifestation

Etiquette of Praise: Presence of the Heart and Evoking Meaning

It's not just about choosing the time, it's about how the praise is performed:

  1. Presence of the heart and sincere intention: Praise is not just a wording of words, it must come from a present heart, sensing the greatness of God, and intending to draw closer to Him.

  2. Invoking meanings: When praise, the believer should evoke the meanings of exaltation, exaltation and perfection that are implied by the different words of praise.

  3. Contemplation and reflection: Praise can be accompanied by reflection on God's cosmic and psychological signs, and in His greatness and power, which increases its impact.

  4. Reverence and tranquility: It is desirable for the believer to be in a state of reverence and tranquility during praise, away from distractions.

  5. Increasing praise: Remembrance of God in general, and praise in particular, is one of the acts of worship that it is desirable to increase because of its great virtue.

  6. Practical praise: As mentioned above, verbal praise is inseparable from practical praise. Abiding by God's commands, avoiding His prohibitions, and striving for reform is one of the greatest and essential etiquettes of praise.

Special occasions for praise:

In addition to general times, there are certain occasions and circumstances in which praise is especially prescribed:

Conclusion:

Choosing virtuous times for praise, while adhering to his etiquette of presence of the heart, evoking meanings and reverence, helps the believer to deepen his connection with his Lord and achieve the desired spiritual impact from this great worship. Praise in these moments is no longer just a duty performed, but a rich spiritual experience, in which the linguistic remembrance is mixed with heartfelt awareness and intellectual meditation, leading to greater closeness to God and a deeper understanding of His majesty and perfection.

Towards a Balanced and Comprehensive Understanding of Praise: A Way of Life for the Believer

After our journey of exploring the core concept of praise, its multifacet, its close relationship to praise, the practical dimension it embodies, and the deep meanings of the word "Subhanak", passing through the times and etiquette of this solemn worship, we now arrive at trying to build a balanced and comprehensive understanding. Tasbeeh in Islam is not just one aspect of worship, but rather an integrated system, a way of life that guides the believer in his relationship with his Creator, himself, and the universe around him.

Praise: an integrated system that combines words, thought and action

By reviewing the multiple aspects of praise in the sources, it is clear that it is not worship limited to one aspect or another, but rather harmoniously combines between:

  1. Doctrinal and intellectual dimension:

  2. Practical and behavioral dimension:

  3. Spiritual and personal dimension:

  4. Commitment to timing and etiquette:

Praise as a way of life:

When these dimensions are integrated, praise is no longer just words repeated at certain times, but becomes a holistic way of life that guides the believer in all aspects of his life:

Final conclusion:

A balanced and comprehensive understanding of praise reveals a dynamic and active cult, going beyond verbal stillness to practical movement, from individual reflection to collective responsibility. It is a constant invitation to the believer to live in a state of constant awareness of the greatness of his Creator, and to translate this awareness into righteous behavior and good deeds by which to populate the earth and achieve the end of his existence. Praise, in this sense, is the pulse of living faith in the heart of the believer, and a light that illuminates the paths of life towards pleasing God and winning his paradise.

We have thus completed the series of articles that aim to provide a comprehensive and balanced view of the concept of praise based on the sources analyzed. I hope these articles have fulfilled the purpose and provided the desired benefit.

Series "Fasting"

Introduction - Fasting: Is it just abstinence from food and drink?

Title: Fasting: Beyond Abstinence from Food and Drink

Introduction:

The problem of traditional understanding:

Seeds of new understanding:

Conclusion:

Types of fasting in the Qur'an: fasting and fasting

Introduction: Fasting and Fasting: A Qur'anic Dualism that Reveals the Dimensions of Contemplation

Fasting (in the special sense):

Fasting (in the general sense):

Comparison of fasting and fasting (with emphasis on abstinence from food):

Property

Fasting (in the special sense)

Fasting (in the general sense)

Range

Specific to a specific action (not necessarily eating and drinking)

More comprehensive: includes abstaining from food and drink and talking about religion without forethought

Time

Temporary and circumstantial

Continuous (as a state of consciousness), albeit temporary abstinence

Nature

It may be a vow or a mandate

Obligatory

Goal

Refraining from a specific action

Reaching piety through reflection

Abstain from food

Not necessarily included

Included as an essential part

Examples

Mary's fast from speaking

Abstaining from food and drink and talking about religion without forethought (in Ramadan and elsewhere)

Conclusion:

Additives:

Fasting as a method of Quranic reflection (Part One)

Title: "A Few Days" and "Sick or on Travel": Keys to Contemplation in the Verses of Fasting (1)

Introduction:

Few days:

Sick or on a trip:

"Several other days":

Conclusion:

Additives:

Fasting as a method of Quranic reflection (Part Two)

Introduction: "Ransom of poor food" and "The month of Ramadan": Keys to contemplation in the verses of fasting (2)

And those who can afford it as a ransom for poor food:

The month of Ramadan in which the Qur'an was revealed:

"Whoever among you bears witness to the month, let him fast":

Conclusion:

Details of contemplation in the verse of fasting (Al-Baqarah: 187)

Introduction: Secrets of Contemplation: An In-depth Reading in the Verse of Fasting (187) of Surat Al-Baqarah

Analysis of the verse (with the help of ancient manuscripts):

"And seek what Allah has written for you, and eat and drink until the white thread of the black thread becomes clear to you from the dawn, and then complete the fast until night, and do not preach to them, while you are working in the mosque, those are the limits of Allah, so do not approach them, as well as Allah will show His signs to people, so that they may fear 187"

  1. And do not preach them while you are working in the mosques:

  2. These are the limits of God, so do not approach them:

Suggested overall interpretation of the verse (after analysis):

"I allow you, at the time of your contemplation of the verses, to reflect even on the ugly meanings of the verses that you have forgotten. These verses are dressing you up and you are wearing wrong meanings on them. God knew that you were deceiving yourselves with incorrect meanings, so He repented and pardoned you. Now preach the right meanings to the people after you have contemplated and confirmed, and follow what God has written for you from the verses. Keep contemplating until the truth becomes clear to you from the wrong, and the meanings explode for you. Then keep pondering until you come to understand the seemingly weak verses. Do not preach meanings to people while you are still contemplating. These are God's limits in contemplation, so do not exceed them. God also shows His signs to men, that they may be pious."

Conclusion:

"And do not eat your wealth among you in vain" (al-Baqarah: 188) in the context of contemplation

Title: Eating People's Money with Falsehood: A Qur'anic Warning in the Context of Contemplation

Introduction:

Verse analysis:

Suggested overall interpretation of the verse (after analysis):

"Do not take advantage of your knowledge and knowledge to promote false meanings of Quranic verses, and do not rush to spread these meanings before presenting them to scholars, to exploit people's tendency to certain ideas to achieve personal interests, and you know that you are doing so."

Evidence for the proposed interpretation:

Implications of the proposed interpretation:

Illustrative examples:

Conclusion:

"They ask you about the crescents" (al-Baqarah: 189) in the context of reflection

Introduction: Crescents and Hajj Times: A New Vision in the Light of Contemplation

Verse analysis:

Suggested overall interpretation of the verse (after analysis):

"They ask you about the new meanings that appear to you during reflection, tell them that these meanings are appropriate times to argue and argue with the verses after you understand them. It is not good to be content with the apparent meanings of the verses, but the good is in piety, and to seek to understand the deep meanings. Fear God in your contemplation, that you may succeed in understanding His words."

Evidence for the proposed interpretation:

Implications of the proposed interpretation:

Illustrative examples:

Conclusion:

Contemplation of worship: from fasting to prayer - zakat and pilgrimage

Introduction: Contemplation: The Key to Worship

Contemplation in Prayer:

Contemplation of Zakat:

Contemplation of Hajj:

Conclusion:

Fasting as a method of Quranic reflection.

I have clearly summarized the main ideas and provided a detailed explanation of the verses related to fasting in Surat Al-Baqarah, focusing on the esoteric meanings extracted by the contemplator.

The most important points that distinguish this interpretation:

  1. Focus on reflection: This interpretation considers fasting to be essentially a means of deep reflection in the Qur'an, not just an obligation related to food and drink.

  2. Abstaining from speaking about religion: It is considered that fasting is abstaining from speaking in religion and the Qur'an in particular, unless it is ascertained that the meanings are properly understood. This is different from the traditional interpretation that focuses on abstaining from food and drink.

  3. Fasting and fasting: differentiates between "fasting" (in the special sense) as a test for a specific and temporary action, and "fasting" (in the general sense) as a test of speech in religion until after reflection.

  4. New Interpretation of Terms: Provides a new interpretation of many Qur'anic terms related to fasting, such as:

  5. Inference from old manuscripts: This interpretation is based on the reading of old Qur'anic manuscripts, and refers to variations in drawing (such as "they begin them" versus "evangelize", and "your money" versus "your money") to support the new meanings.

  6. Emphasizing the importance of piety: This interpretation links fasting to piety, and considers that the goal of fasting is to reach piety through reflection and correct understanding of the Qur'an.

  7. The call not to rush: This interpretation warns against rushing to interpret the Qur'an and disseminate the meanings before confirming them, and calls for deliberation and deep reflection.

Overall, this interpretation provides an integrated vision of fasting as a way of life, and as a tool to reach a deeper and more comprehensive understanding of the Holy Quran. It is an interpretation that goes beyond formal rituals, and focuses on the spiritual and moral essence of this great worship.

Fasting in the original manuscript of the Qur'an Changing the building means changing the meaning

Saima 95 The Table - Sawm 23 Mary

- Fasting 184 The Cow

- The fasting and fasting 35 parties –

Fasting 183 cow and 187 cow –

Fasting 187 Al-Baqarah

Certainly, changing the structure (i.e. changing the letters or movements in a word) inevitably leads to a change in meaning, to varying degrees. This basic principle of morphology (morphology of the Arabic language) clearly applies to the Qur'anic words related to fasting that I mentioned.

Let's analyze each word and change its possible meaning based on the different structure:

  1. Fasting (Siyam):

  2. Fasting (fasting):

  3. Fasting (fasting):

  1. Fast (fast):

  2. Fasting (fasting) and fasting women:

  3. Fasting (fasting):
    a name defined by

Conclusion and influence on meaning:

Therefore, changing the structure in Qur'anic words is not just a formal change, but a change that carries different connotations and meanings, and the contemplative must be aware of these subtle differences in order to understand the Qur'anic text correctly.

This is a beautiful and broad interpretation of the concept of fasting, and it adds a spiritual and moral dimension that goes beyond the traditional concept of abstaining from food and drink. Here's an analysis of this new interpretation:

1. Fasting as abstinence from all that is negative:

2. Fasting of thought:

3. Fasting from traditional mosques:

4. Fasting as a state of consciousness:

Evidence from the Qur'an (as given in the text):

Additional points:

Overall, this new interpretation of fasting offers a contemporary and renewed vision of this worship, and calls for a deeper and more comprehensive understanding of its essence and purposes.

Fasting in the Qur'an: A Method of Reflection that Transcends the Boundaries of Time and Space

Introduction:

The concept of fasting in the minds of many has always been associated with abstaining from food and drink during the month of Ramadan. But is this the only understanding that the Holy Qur'an offers for this great worship? A careful reading of the verses of fasting in Surat Al-Baqarah invites us to reconsider this concept, and to discover deeper and more comprehensive dimensions of fasting as a way of life, and as a tool for reflection and understanding.

Fasting: Not just abstaining from food and drink:

Qur'anic verses related to fasting raise questions about the traditional understanding:

Fasting: A Method of Quranic Contemplation:

A careful reading of the verses of fasting, with the help of ancient Qur'anic manuscripts, reveals a new understanding of fasting as a method of Qur'anic reflection:

Quranic terminology related to fasting: a new understanding:

Let us re-read the Qur'anic terminology related to fasting in the light of this new understanding:

Crescents: They are not lunar crescents, but the new meanings that come to us and appear during reflection.

Verse 187 of Surah Al-Baqarah: New reading:

In the light of this understanding, verse 187 of Surah al-Baqarah can be reread (with the help of ancient manuscripts):

"I will allow you the night of the fasting person to forget you, they are clothes for you, and you are clothes for them, God knew that you were circumcising yourselves, so he repented and pardoned you, so now preach to them and follow what God has written for you, and eat and drink until you see the white thread from the black thread from the dawn, then complete the fasting Until night ۚ and do not preach them while you are working in mosques These are the limits of God so do not approach them God also shows His signs to people so that they may be pious"

Suggested explanation:

"It is permissible for you at the time of your contemplation of the verses (fasting) to think even about the ugly meanings (rifth) related to the verses that you have forgotten (forgot you). These verses are dressing you up and you are wearing wrong meanings on them. God knew that you were deceiving yourselves with incorrect meanings, so He repented and pardoned you. Now preach the right meanings to the people and follow the verses that Allah has written for you. And keep contemplating until the truth becomes clear to you from the wrong (the white thread from the black thread) and the meanings explode for you (from the dawn). Then continue to meditate (fasting) until you reach the seemingly weak verses (al-layl). Do not preach meanings to people while you are still working on contemplation in mosques (obedience to God's command). These are the limits of God, so do not approach them. God also shows His signs to men, that they may be pious."

Conclusion:

Fasting in the Holy Quran is more than just abstinence from food and drink. It is a way of life, an invitation to contemplation and reflection, and to compare the apparent with the inner. It is a path to true piety, which is the fruit of a correct understanding of God's words.

The "Hajj in the Qur'an" series presents a new and comprehensive vision of Hajj:

Rediscovering the Hajj: A Journey Beyond Place

Hajj has long been associated in the minds of many with the journey to Mecca, circumambulating the Kaaba, and performing specific rituals in a few days. But, is that all that Hajj means? Can pilgrimage have a deeper and more comprehensive meaning, beyond virtual rituals and physical place?

In these places, we will embark on an expedition to rediscover the Hajj from a new perspective derived from the opinions of the most important contemplators, based on a deep reflection on the verses of the Holy Qur'an, and inspired by the jurisprudence of the seven Mathani, which reveals to us the integrated meanings of the Qur'anic words. We'll see how our understanding of Hajj can turn from an annual obligation to ( بنعودة عبدالغني)A journey of continuous life, an intellectual and spiritual journey, a journey in search of truth and purification of the soul, a journey "Hajj Aql" Towards the Signs and Meanings of God.

We will discover that Hajj is not just a ritual performed in a particular place, but a way of life that invites us to reflect and reflect, to fight by word, to communicate with God and with people, and to reform religion and society. We will see how Hajj can become a compass that guides our lives, a beacon that illuminates the paths of knowledge, and an increase that nourishes our souls and minds.

Let us embark together on this journey, to rediscover Hajj in its true meaning, and to make it an integral part of our daily lives.

Hajj: An Integrated Intellectual and Spiritual Journey

As we saw in the first topic, Hajj is not just a spatial journey, but an integrated intellectual and spiritual journey, manifested in several aspects:

These three aspects of the pilgrimage—Hajjah, Safa'a, and Tawaf — are not separate, but rather complementary and interrelated. Argumentation leads to serenity, serenity opens new horizons for circumambulation around meanings, and circumambulation deepens the argument and increases serenity. This is the spiritual and intellectual cycle of pilgrimage that we must strive to achieve in our lives.

The symbolism of pilgrimages: beyond the apparent rituals

In traditional understanding, Hajj rituals are merely rituals and physical movements. However, from the perspective of the jurisprudence of the seven Mathani, these rituals acquire profound symbolic dimensions, revealing sublime mystical meanings:

These symbolic rituals, when understood in their inner senses, become powerful catalysts for spiritual and intellectual growth. They are not merely physical acts, but an expression of a deep inner state, of the (contemplative) pilgrim's commitment to continue the journey of truth and spiritual purification.

Fourth Theme: Hajj in Our Daily Lives: A Continuous Way of Life

If Hajj is an integrated intellectual and spiritual journey, and if its rituals are symbols of sublime mystical meanings, how can we benefit from this new understanding in our daily lives? How can we turn Hajj into a continuous way of life, not just a once-in-a-lifetime obligation?

The answer lies in applying the concepts of Hajj in all aspects of our lives:

When we apply these concepts in our daily lives, Hajj transforms from an annual obligation to a continuous way of life. Hajj becomes a compass that guides us every step of the way, a light that illuminates the paths of life, and a force that pushes us towards growth and advancement.

Quran Witnesses: Verses Supporting New Understanding of Hajj

In the previous positions, we have presented a new vision of the Hajj that goes beyond the traditional understanding. But is there any Qur'anic support for this vision? Are there verses in the Holy Quran that support this expanded understanding of Hajj?

Certainly, the Holy Quran is full of verses that refer to the deep meanings of Hajj, and support the new understanding we have provided. Here are some examples:

These are just a few examples, and the Qur'an is full of verses that support the new understanding of Hajj. The Qur'an testifies that Hajj is not just a formal ritual, but a comprehensive journey of faith, which invites us to reflect and reflect, to fight by word, to spiritual purification, to communicate with God and with people, and to reform religion and society.

Hajj is not a trip to Mecca.. but a journey in the worlds of knowledge!

The Hajj has always been associated in the minds of many with that spiritual journey to Mecca, where the Kaaba, circumambulation and saa'i, and throwing the Jamarat. Stereotypes reduced the greatness of this obligation to limited rituals and a known place. However, is it conceivable that Allah the Almighty reduces the wisdom of Hajj to a few days and visible rituals? Isn't it time to rediscover Hajj in its true sense, as a journey that transcends the boundaries of space and time, to take us into the worlds of knowledge and contemplation?

In this series of places, we will embark on an exceptional journey, re-reading the Hajj with new eyes, enlightened by the light of the Holy Qur'an and the guidance of the jurisprudence of the "seven Mathani". We will discover that Hajj is not just a once-in-a-lifetime ritual, but a way of life that we follow every day, a compass that guides us in the paths of knowledge, and increases our spiritual and mental journey.

We will start from the words of the Almighty: {And it is authorized for people to go on Hajj, men will come to you, and on every atrophy they will come from every deep hole}, to dive into the meanings of its words, explore its secrets, and redefine its concepts, to reach the "true pilgrimage".The pilgrimage of minds and hearts, the pilgrimage of knowledge and contemplation, the pilgrimage of continuous life in the rehab of the signs of God.

"Hajj is a need".. Are we aware of our true need?

"Hajj is a need".. This is how the text begins to define this great obligation. Hajj is not a luxury or curiosity, but an authentic human need, an innate need in the depths of every human being, regardless of his religion, language or culture. But, what is this need that we are talking about?

It is the need for knowledge and understanding, the need to realize the great truths of existence, the need to find the straight path that leads us to happiness in this world and the hereafter. Hajj is an answer to the call of the instinct thirsty for knowledge, a quest to quench the thirsty spirit to wisdom, a journey of searching for a compelling "argument" that convinces the mind and reassures the heart.

Hajj, in this sense, is not confined to a particular group of people, or to a specific area of life. It is a universal and universal need, which includes all human beings at all times and places, and is embodied in various forms of striving, research and diligence in every field.

From simple commercials that seek to convince us of our need for a product, to major international exhibitions that display the latest technologies and inventions to meet our material and professional needs, all are images of "earthly pilgrimage" that reflects man's constant quest to meet his needs and improve his life.

As for the "pilgrimage to God", it is to raise this need to a higher level, it is the pursuit of pure knowledge for the face of God, it is serious scientific research in the system of the universe and its laws and laws, it is the deep reflection on the universal and Qur'anic verses of God, to reach "guidance for the worlds", and to illuminate the paths of humanity with the light of knowledge and wisdom.

"And he authorized the people to go on pilgrimage." A global call to meet the need

{And authorized people to pilgrimage}.. A divine command of Abraham, peace be upon him, resonates at all times and places, it is a universal appeal addressed to all people, without exception, to invite them to meet this great need.. the need of pilgrimage.

But, how is this call to prayer? What is the means of communicating this global appeal?

The holy verse gives us the answer. {Authorized in people By Hajj}.. The call to prayer is "Hajj" itself!

Hajj, here, is not just a silent ritual trapped in the walls of the Kaaba, but it is a resounding "call to prayer", echoed everywhere, and chanted at all times.. It is a "statement" to the people of their real need, and a "overcoming of the reasons" to convince them of the need to answer this call.

The call to prayer for Hajj is to "inform" people of the benefits and benefits of Hajj, it is "publicity" for the signs of guidance and knowledge that illuminate the paths of life for them, it is a "motivation" for minds and hearts to embark on a journey of research and reflection.

The call to prayer for Hajj is embodied in every call to science and knowledge, in every initiative to spread awareness and understanding, and in every effort to overcome learning difficulties and facilitate access to facts.

The call to prayer for Hajj is the responsibility of everyone who is aware of the importance of this obligatory duty and understands its true meaning.. The responsibility of communicating the call to all people, preaching to them the benefits and blessings of Hajj, and urging them to engage in this great journey.. The journey of minds and hearts towards the light of knowledge and guidance.

"Men and against every atrophy". Who are invited to answer the call?

{Men come to you , and on every atrophy they come from every deep hole}.. In a strange response to the call of Hajj, waves of people from every deep dawn, men and knees, are flowing to answer the call.. Who are these invitees? What are their characteristics?

"Men"... What is meant here is not only the male gender, but "men" in its broadest and most comprehensive sense. They are the "visionaries", who possess awareness, understanding and deep awareness, and to whom the great truths of existence have been manifested, who have responded to the call of instinct, and embarked on a journey of research and reflection.

"And against every atrophy". The text adds another description of the invitees.. They are the "Al-Dhamer". They are not the owners of power, prestige and authority, but they are the "hidden from reality", the humble and the humble, who realized their weakness and their need for guidance, so they prepared to overcome all difficulties and tribulations, and "pass their visions in the opposite corridor". That is, violating the mainstream and challenging misconceptions, to uphold the truth and reveal the truth.

{They come from every deep hole}. The text concludes the description of the invitees with a statement of their source.. They come "from every deep hole". That is, from every distant place, from every diverse cultural and social background, from every level of understanding and perception.

The call of Hajj is universal and comprehensive, open to all without exception.. The "men" with insightful visions, and the humble "adomer" who seek guidance respond to it. They come from every "deep hole", to witness benefits for them, and to remember God's name in days of information.

"Most famous information".. When is the real Hajj due?

{Hajj is the most famous information}.. The Qur'anic text specifies the time of Hajj as "the most famous information". Does this mean that Hajj is limited to specific lunar months of each year? Or do the months here have another, more general and comprehensive meaning?

Going back to the jurisprudence of the "seven Mathani", we discover that the "information months" are not necessarily a specific period of time, but rather "the declaration of signs". Signs of guidance and knowledge, which appear and are revealed at known and specific times, to be "times for people and pilgrimages".

"The most famous information" are the "periods of learning and disseminating knowledge", the times when facts are revealed, evidence is revealed, and signs appear that motivate minds and hearts to seek knowledge and gain benefits.

"Months of information" are not confined to time or place, but are "divine promises" that are repeated at all times and places, whenever circumstances are created, signs appear, and facts are revealed. They are "annual renewed opportunities" for reflection, learning and the acquisition of knowledge, manifested in various spheres of life, religious and secular, scientific and practical, individual and societal.

{Whoever imposes Hajj on them, there is no rift, debauchery, and no controversy in Hajj}.. If these signs are manifested, and these facts are revealed, and a "pilgrimage" is "imposed" on man himself. Any determination to respond to the call of knowledge and engage in the journey of contemplation and learning.. should abide by the etiquette and conditions of Hajj. {There is no rift, no debauchery, and no controversy in Hajj}..

"There is no rift". That is, it is not related to need in a reprehensible way, nor is it preoccupied with desires and passions about seeking the truth.

"Nor debauchery"... That is, he does not act ill-considered, does not fabricate false contexts, but is clear and honest in words and deeds.

"There is no argument about Hajj." That is, he does not argue falsehood, he does not practice hypocrisy and argument, he does not demonstrate what he has gathered from superficial information, but he demonstrates what he has learned of established facts.

{And whatever good you do, God knows and be supplied, for the best of the pious increase, and fear you, O people of heart}.. To conclude the text by explaining the greatness of this pilgrimage. What the (contemplative) pilgrim does in the journey of searching for knowledge and contemplation, God knows him and rewards him.. and he must be equipped with "the goodness of the Zad".. "Piety".. It is the best thing that a pilgrim can provide on his journey.. Fear of God is awareness, fear, sincerity, and diligence.. And it is the "key to the farmer" for those who have the best minds. People with bright minds and conscious hearts.

Thus.. the journey of discovering Hajj in its true meaning continues.. A never-ending journey.

Hajj.. Calamity or grace? A reading of the new concepts of the obligation of age

In the previous places, we embarked on an expedition to reunderstand the Hajj, transcending the prevailing stereotype, and delving into its esoteric and symbolic meanings. We discovered that Hajj is not just a spatial journey or ritual rituals, but an ongoing intellectual and spiritual journey, a general human need, and an integrated way of life.

However, in the midst of this new understanding, a shocking and controversial question arises: Is the Hajj as we know it today.. a blessing and a blessing, or a calamity and a crime?

This question may seem shocking at first glance, and may even provoke condemnation and anger from some. How can we consider a great obligation such as Hajj as a "calamity" or a "crime"?

In fact, the text before us, from which we are inspired by these new concepts, does not hesitate to ask this difficult question, but rather answers it boldly and clearly, relying on a deep critical view of the contemporary reality of the Hajj, and based on a different understanding of the purposes of Islamic law.

Modern pilgrimage. A "crime" against indecency!

The text does not hesitate to describe the modern pilgrimage as a "crime", a harsh and shocking word, but it reflects the extent of resentment and anger at the transformations that have taken place in this great obligation, and diverted it from its proper course.

The Hajj, which was prescribed by God Almighty to be a global conference in search of knowledge and guidance, and an annual season for the exchange of benefits and goods among human beings, has turned in the modern era into a "commercial commodity" to be bought and sold, and a "seasonal occasion" to raise money and exploit religion and sanctities for material gains.

Visa fees. Fashionable "forgiveness instruments"!

The text strongly criticizes the "visa fees" imposed on pilgrims, calling them a "distortion of the image of God" and an analogy to the "indulgences" sold by the church in the Middle Ages.

Just as forgiveness instruments allowed the rich to buy paradise and forgive sins, visa fees in the modern era allow only the rich to perform the Hajj, and deprive the poor and needy of this divine right.

Material "ability".. a constraint that prevents real "ability"!

The text argues that the conditional "ability" in the Hajj, which was reduced to the financial ability to afford travel, has become a "constraint" that prevents the achievement of the "true ability", which is mental, spiritual and moral ability, and the ability to understand the purposes of the Hajj and perform its rituals with spirituality and reverence.

The modern pilgrimage, with its high costs and cumbersome fees, is no longer available to "those who can afford it" in the comprehensive Qur'anic sense, but has become the preserve of the "able to money", deprived of it "those who can have the soul", the mind and the heart.

Hajj boycott. "Jihad" to fix the track!

In light of this bitter reality, the text sees the "boycott of the modern pilgrimage" as an inevitable necessity, a "jihad" to repair the route, and to cleanse this great obligation of commercial and material practices that distort its essence and spirituality.

The boycott, here, is not a call to abandon the Kaaba or deny the Hajj, but rather a strong "message of protest", addressed to those in charge of managing the Hajj in the modern era, demanding that they "fix the defect" and return the Hajj to its right track, as a pure worship for the face of God, and a global conference open to all, aimed at serving humanity and guiding the worlds.

The universality of Hajj.. a call to all without exception!

The text emphasizes the "universality and universality of the Hajj" and calls for it to be opened "to all people without exception," regardless of their religions, beliefs, nationalities, or material levels.

Originally, the Hajj was a "global conference" that brought together people of different religions and cultures to share worldly and eschatological benefits and promote understanding and peaceful coexistence among human beings.

Hajj.. an opportunity for unity, tolerance, and openness!

The text argues that the hajj should be "an opportunity for unity, tolerance and openness" to the other, not an occasion for closure, intolerance and discrimination. Hajj should be a "universal platform" to call to God with wisdom and good advice, and to present a bright image of Islam as a global religion that embraces everyone and calls for good for all people.

"They can't find a way".. an inevitable consequence of limited vision!

The text links the "impossibility" of modern pilgrimage to the "deficient vision" that reduced the pilgrimage to ritual rituals and material drawings, and overlooked its lofty purposes and comprehensive dimensions.

Those who reduce the Hajj to its external manifestations, and lose sight of its internal essence, become "unable to understand" the true Hajj, and are unable to perform it as God intended.

Modern means of transportation. A "curse" obscures the "grace" of contemplation!

The text criticizes the use of "modern means of transportation" in pilgrimage, considering it a "curse" that obscures the "grace of contemplation", reverence and closeness to God.

Convenient and fast transportation deprives the pilgrim of the "hardship of travel" and "the suffering of the road", which in the past was an integral part of the pilgrimage experience, a means of spiritual purification and purification, and an opportunity to reflect on the greatness and power of God.

"Their hearts are darker".. heedlessness obscures the "treasures" of knowledge!

The text concludes this series of positions with a stern warning. {their hearts} Dark}.. "Their hearts are darker".An eloquent Qur'anic expression that describes the state of the inattentive hearts, which have been hidden from the light of knowledge, and covered with rust and ran, so that they "obscure the treasures of knowledge" and "prevent the flow of guidance".

The true pilgrimage, as we have realized, is a "journey of mind and heart", a journey of contemplation and reflection, a journey of search for knowledge and guidance. If the heart is heedless, the mind is disturbed, and consciousness is obscured. How can we hope for the "blessing of Hajj" and the "blessing of life"?

Hajj.. a call for awakening, vigilance and change!

In conclusion, we affirm that these new concepts of Hajj, although shocking and controversial, are not a call for despair or frustration, but rather a "call for awakening, vigilance and change". An invitation to reconsider our understanding of Hajj, correct the course of this great obligation, and return it to its true essence, as an ongoing intellectual and spiritual journey, as a global conference for unity, tolerance and openness, and as a way of life

Hajj.. The continuous journey of a lifetime in seeking knowledge

We have come to the end of our journey in exploring the concept of pilgrimage, this great obligation that has always captivated the hearts of believers, but which may have remained trapped in traditional stereotypical understanding, far from the horizons of deep contemplation and sublime esoteric meanings.

In this series of places, we dared to reread the Hajj with new eyes, inspired by the light of the Holy Qur'an, and the guidance of the jurisprudence of the "Seven Mathani", to discover that the pilgrimage is not just a journey to a place, but a journey in the worlds of knowledge, and that its rituals are not just formal rituals, but symbols of deep gloss, and that its time is not limited to a few days a year, but is a continuous way of life.

We have learned that "pilgrimage is a general human need", which transcends the boundaries of religion and geography, it is an innate need in the depths of every human being, to seek knowledge, to answer the call of instinct thirsty for guidance. The "call to prayer" is a universal call, which resonates at all times and places, to invite all humanity to meet this need and engage in the journey of research and reflection.

We realized that "the Sacred House is a center of knowledge and guidance", not just a place of worship, but a beacon of knowledge, a source of wisdom, and a destination for those seeking the great truths of existence. Entering it means engaging in serious "scientific and epistemological research" aimed at understanding the order of the universe and God's laws in his creation.

We understood that "the rituals of Hajj are symbols of mystical meanings", "circumambulation" is a rotation around the center of truth, "seeking" is the purification of the heart and mind, and "throat and shortening" is the abandonment of outdated ideas and a renewal of understanding.

We understood that the "information months" are not just a specific period of time, but rather the "proclamation" of guidance and knowledge, which are "divine promises" that are renewed at all times and places, providing us with annual opportunities to contemplate, learn and gain benefits. The "numbered days" are not just a few days, but "valuable periods dedicated to deep reflection" and diligence in seeking knowledge.

We reflected on the "conditions and controls of Hajj", only to discover that they are not just ritual restrictions, but rather "cognitive and methodological controls", drawing a clear roadmap for the journey of searching for the truth, and warning us against "debauchery, debauchery and controversy" that hinders access to the true meaning of Hajj.

We delved into the concept of the "Great Hajj", to realize that it is not a specific day, but rather "the great need to know the straight path", and that "Arafat" symbolizes "knowledge and perception", and "Abraham's shrine" represents "intellectual leadership" based on scientific and cognitive research in the "House of Abraham".

We are always reminded of the warning against "fear of polytheism", to be aware that shirk is not limited to the worship of apparent idols, but also includes "hidden polytheism", which is relying on other than God in seeking guidance and knowledge, and sufficiency with the apparent without contemplation and reflection.

Today, we stand on the threshold of a new stage of understanding and awareness, after we realized that the Hajj is not just a trip to Mecca, but rather a lifetime journey in seeking knowledge, a journey that does not end with the end of rituals, but continues with us at all times and places, in every step we take, in every thought that comes to our minds, and in every word we speak.

Let us make Hajj a way of life that we follow every day, let us make contemplation and reflection increase us on this journey, and let us make piety the best companion for us on this path.. and always remember that "the Sacred House is a center of knowledge and guidance", and that "the most famous information" are renewed opportunities for learning and advancement. Let us heed the call of "and allow people to make pilgrimage", and let us be among the "men" with insightful visions, and humble "predators" who seek guidance. Let us embark together on this great journey, to witness benefits for us, and to remember God's name in days of information. Let us achieve the "true pilgrimage" in our lives, and let us receive the "best reward" from God Almighty.

Series Conclusion:

We hope that this series of topics has opened new horizons for your understanding of Hajj, and provided you with a deeper and more comprehensive vision of this great obligation. Hajj, in its true sense, is a journey of continuous life, a journey that does not end with the end of the rituals in Mecca, but continues with us at all times and places.

The concept of Hajj (and authorized in people Hajj)

- The new interpretation:

- The pilgrimage is not a journey to Mecca, but an internal journey of self-discovery.

- "Hajj months" symbolize periods of learning and dissemination of knowledge.

-The key:

The real pilgrimage is the "pilgrimage of the mind" towards the facts, not circumambulation around the Kaaba.

Hajj as a need and argument:

Hajj is derived from "need" and "argument". It is to satisfy a human need for knowledge and understanding, and to provide argument (not necessarily physical evidence) to convince others.

Hajj is not necessarily an end in itself, but rather a means to a greater end (such as prosperity and progress).

The call to prayer for Hajj is a demonstration of people's needs and benefits, not just an invitation to a specific place.

Juha and the invasion:

A clever connection between "Juha" and intellectual "invasion". Juha represents the ability to excel in argument and persuasion.

The opposite of jah (sweep) is hajj (need). The intellectually defeated need an argument.

Hajj for all and in all fields:

Hajj is not limited to a specific group or field, but is directed to everyone and includes all their needs in various aspects of life.

Earthly pilgrimage includes everything that meets people's needs (from advertisements to exhibitions).

Hajj to God is scientific research in the system of the universe and its Sunnah (guidance for the worlds).

The Sacred House as a Center of Knowledge:

The Sacred House is a center for scientific research and knowledge (guidance for the worlds), not just a place of worship.

The shrine of Abraham symbolizes those in charge of this scientific research.

Entering the Sacred House means engaging in this research, which brings (scientific) security.

Hajj conditions and controls:

Qualification: A person must be qualified to receive argument and knowledge, and that must be in a timely manner.

Houses and their doors: Knowledge must be sought from its correct sources (the doors of houses), and not be satisfied with the apparent.

Safa and Marwa: Tawaf with them means completing the matter to the fullest, through liquidation (Safa) and the skilled narration (Marwa).

Rites: They are the cosmic norms that regulate the process of Hajj (perception and shaking of vision).

The most famous information: It is the publicity of signs that motivate the gain of benefits, not necessarily a specific period of time.

Debauchery, debauchery and argumentation: Avoid excessive attachment to need, ill-considered behavior, and sterile argument.

Siege and guidance: In the event of inability to complete the Hajj, it is necessary to provide what is possible of guidance (giving), and not to give up.

Fasting, charity and asceticism: They are means of compensating for the deficiency in the event of illness or disability, and include determination (fasting), providing help (charity), and adhering to the knowledge that has arisen (asceticism).

The Great Hajj: It is the greatest need to know the straight path.

Comments and questions:

Symbolic interpretation: Your analysis relies heavily on the symbolic interpretation of Qur'anic words and concepts. This interpretation can be useful to enrich understanding, but it needs controls so as not to stray from the original meaning of the text.

The relationship between linguistic and idiomatic meaning: It is important to find a balance between the original linguistic meaning of words (such as Hajj as a need) and the idiomatic meaning on which the concept has settled (Hajj as a religious ritual).

Application of the new concept: How can this new concept of Hajj be applied in our modern life? Can it be considered an invitation to scientific research and continuous development in all fields?

Women and Men: Your interpretation of "men" and "women" in the verse needs further clarification. Do you mean that "men" are the ones with the clear vision, and "women" are the ones who lack it? This explanation can be controversial.

Overall, your analysis offers a new and thought-provoking insight into the concept of Hajj. It opens the door to a deeper understanding of the Holy Quran and its applications in our lives.

Additional verses about Hajj:

  1. Decomposition of Ihram:

  2. Security in the sanctuary:

  3. Piety and Zad:

  4. Remembrance of God

  5. Hajj and the months of Hajj

"Prayer" Series: A Journey of Consciousness and Change

The crisis of prayer: diagnosing the defect and searching for the essence of worship

Introduction:

Prayer represents the second pillar of Islam and the pillar of religion, which is the direct link between the slave and his Lord. It is supposed to be a source of comfort, tranquility and spiritual strength. However, many Muslims find themselves facing real challenges in their application and understanding, which can be described as "The crisis of prayer". This crisis manifests itself in the feeling of the weight of its performance, constant remorse of conscience, lack of reverence, and a focus on the external form without sensing the soul. This article aims to diagnose this deep-rooted problem, search for its deep causes, and provide a vision towards radical solutions that restore prayer to its true place in the heart and life of the believer.. We present our concept of prayer in a balanced way derived from different and integrated interpretations of contemplators such as... ( Eyal Rashid ) ( Dr. Hani Al-Waheeb ) (بنعودة عبد الغني,2024) (سامر إسلامبولي) (احمد ياسر) (الدكتور علي منصور كيالي) (ياسر العديرقاوي)

First: Alarming Signs: Symptoms of Prayer Crisis

Before looking for solutions, it is necessary to recognize the symptoms that indicate the presence of this crisis in the individual:

  1. Feeling heavy and bored: Instead of being a "rest" for the believer ("Rest us with it, Bilal"), it becomes a heavy duty, a boring and boring chore, the end of which the individual eagerly awaits.

  2. Chronic remorse: Constant feelings of guilt and negligence, either because of irregular performance, or because of her performance without the presence of the heart (reverence). This feeling may turn into an additional psychological burden instead of prayer being faithful to it.

  3. Emphasis on form at the expense of content: the greatest attention is focused on the correctness of the apparent movements, the accuracy of the sayings, and the number of rak'ahs, while the evocation of meanings, the contemplation of verses, and the presence of the heart with God are absent. Prayer becomes merely a physical performance devoid of the soul.

  4. Lack of impact on behavior: The most worrying observation is the separation of prayer from the reality of life. The individual performs prayer, but does not find a tangible effect on refining his morals, improving his dealings, or forbidding him from fornication and evil as is supposed to be.

Second, why did we get here? The roots of the prayer crisis

These symptoms are not accidental, but have deep roots and causes that need to be understood and deconstructed:

  1. Superficial understanding of the meaning of prayer: reducing prayer to being just a kinetic and verbal ritual, ignoring its deep spiritual, psychological, and social dimensions as a connection to God, a monologue, a purification of the soul, and a way of life.

  2. Social and cultural legacies: The environment plays a big role. The excessive focus of society or family on the external form of prayer, the use of intimidation and intimidation tactics instead of carrot and understanding, and the application of a strict approach that does not take into account individual differences or exceptional circumstances (no exception), all of these factors can alienate and create a sense of burden.

  3. Satan's methods (or impediments to correct understanding): Whether Satan is understood as an external being or as a symbol of the ill-wishing soul and negative influences, there are "methods" that corrupt and undermine prayer (to be detailed later), often exploiting superficial understanding and erroneous legacies.

  4. Neglecting the spiritual aspect and contemplation: not prioritizing the pursuit of reverence, and contemplating the meanings of what is read and said in prayer, makes it an empty and spiritually unsatisfying experience, which inevitably leads to boredom and apathy.

Third: The Road to Recovery: Towards a Radical Solution

Getting out of the crisis of prayer requires more than just patchwork attempts, it needs radical solutions that start from the depth:

  1. Redefining and Understanding Prayer: The first and essential step is to seek a deeper and more comprehensive understanding of the meaning and true purposes of prayer. What does "relevance" mean? What is the purpose of reverence? How to forbid prayer for fornication and evil? Understanding meaning restores worship to its value and spirit.

  2. Contemplation of the Qur'an: Return to the primary source, the Qur'an, to understand how God spoke about prayer, and what its contexts and purposes are mentioned in it. Trying to read the verses with a new eye free from some inherited interpretations that may have restricted the meaning.

  3. Adopting practical practical steps: Based on the new understanding, the individual needs practical steps to correct the course of his prayer, focusing on developing reverence, understanding dhikr and supplications, linking prayer to daily life, and striving to make it a fruitful spiritual experience (which can be detailed in the following sections).

Conclusion:

The crisis of prayer experienced by many is an indication of a defect in understanding and application, not a defect in worship itself. The solution begins with an honest diagnosis of symptoms, diving into the root causes related to superficial understanding, legacies, and neglect of the soul. Hence, embark on a conscious journey towards a deeper understanding derived from the Holy Qur'an, and a practical application aimed at restoring prayer to its rightful place: A true connection with God, a source of comfort and tranquility, and an engine for positive change in the life of the individual and society.

Satan's methods of destroying prayer: how to confront the hidden enemy?

Introduction:

Prayer is considered the fortress of the believer, the oasis of his soul, and the pillar of his religion on which he rests. Because of its paramount importance as a direct link between the slave and his Lord, it becomes a major target for man's archenemy, Satan. Satan strives with all his efforts, and in subtle and cunning ways, to corrupt this connection, empty it of its meaning, and make it a heavy burden instead of being the apple of an eye. Knowing and exposing these methods is the first and necessary step to prevent them, correct the course of our prayers, and preserve this precious spiritual treasure.

First: Revealing Tricks: Satan's Seven Methods of Destroying Prayer

The speaker provides a diagnosis of seven main methods, which may be the direct whispering of Satan or the result of the entrenchment of misconceptions that serve his ultimate goal of distancing us from the essence of prayer:

  1. Reducing religion to prayer (the trap of false totalitarianism):

  2. Introducing collectivism into individuality (mixing priorities):

  3. Intimidation and psychological terror (worship of fear, not love):

  4. Do not exclude (ignore the ease):

  5. Numerical exaggeration (quantity at the expense of quality):

  6. Linking prayer to the place more than the time (the trap of the place):

  7. Making prayer fruitless (separating worship from life):

Second: Confrontation Strategy: How do we fortify our prayers?

To counter these hidden methods and their negative effects, we need a conscious and integrated strategy:

Conclusion:

Satan, or misconception that serves his purposes, tirelessly seeks to destroy our prayer and empty it of its meaning. But with the arsenal of awareness, a return to the contemplation of the Qur'an, a focus on the essence and spirit of worship, and the use of God, we can confront this hidden enemy. We can fortify our prayers and make them truly a strong connection with God, a source of tranquility, a springboard for positive change in ourselves and our lives, so that we can evaluate them as God intended them: A cult that combines the integrity of form, the depth of content and the beauty of the effect.

Types of Prayer in the Qur'an: A Holistic Vision Beyond Movements

Introduction:

When the word "prayer" is mentioned in Islam, it often immediately comes to mind those specific movements and sayings that a Muslim performs five times a day. Despite the importance and prestige of this ritual prayer, a deeper reading of the Qur'an, as presented by some contemplators, reveals that the concept of prayer is much broader and more comprehensive. They are not just movements, but a comprehensive concept that represents a way of life, manifesting itself in different types that reflect multiple aspects of man's relationship with his Lord, with himself, and with his society.

First: Prayer as a process of linking and bridge to integration

To understand the different types of prayer, it is useful to look at it as an essential connecting process. It is the bridge that connects two fundamental worlds:

  1. The world of command: the world of spirituality, higher values, ideals, divine commands and prohibitions, the world of meanings and ends.

  2. The world of creation: the world of concrete physical reality, human behavior, daily actions and behaviors.

Prayer, in its overarching sense, is the mechanism that ensures that these two worlds are inseparable. It is she who translates spiritual values and divine commands into practical behavior and realistic application in the life of the individual and society.

Second: Manifestations of Prayer: Multiple Types for One Goal

Based on this understanding, several types or manifestations of prayer can be identified, complementing each other:

  1. Kinetic prayer (ritual - ritual):

  2. Social Prayer (Communication and Cooperation):

  3. Iqama Prayer (Establishment of Justice and Order):

  4. Mihrab Prayer (Private Prayer and Deep Connection):

Third: Prayer as a comprehensive way of life

When we understand these complementary types, we realize that prayer is not a cult confined to a specific time (the five times of prayer) or a specific place (the mosque). Rather, it becomes a way of life and a continuous way of dealing. Every situation that a Muslim goes through is an opportunity to apply some kind of "prayer":

Conclusion:

Prayer in its comprehensive Qur'anic perspective is a rich and profound concept, far beyond mere motor performance. It is a call for constant contact with God (sila), for constructive communication with creation (social), for the pursuit of justice and order (iqama), for sincere solitude and reflection (mihrab). Understanding these multiple and complementary types helps a Muslim to live his Islam more consciously, comprehensively and balanced, so that his whole life, structure, actions and relationships, becomes a continuous prayer and a permanent closeness to God.

Mihrab Prayer: Your Practical Guide to Deep Spiritual Contact

In the speaker's understanding, the "mihrab prayer" represents the essence of worship and the core of spiritual contact with God, and is the basis from which all other forms of prayer derive their energy and meaning. They are not just rak'ahs performed in the hollow of the mosque, but a deep state of disconnection, concentration and detachment to God. This article aims to provide a practical guide, inspired by the speaker's explanation, of how to enter this state and perform this essential prayer.

First: What is the mihrab? Beyond the walls

Before getting into how to pray, it's important to understand mihrab in its broadest sense. Linguistically, the word carries the meaning of cutting, separating and separation. Conventionally, it goes beyond the common concept (the cavity in the qibla wall of the mosque) to include any place or, more importantly, any state of mind and spirit in which there is a break from concerns and distractions, and a complete focus on God alone. The mihrab is your own spiritual space, the state of "cutting" from the world to connect with heaven.

Second: The importance of the mihrab prayer

Third: Practical Guide to Mihrab Prayer Step by Step

1. Readiness: Preparing the body and soul

2. Entering the mihrab state: interruption and orientation

3. Doing: recitation, reflection and hope

4. Bowing: submission, recommendation and seeking forgiveness

5. Prostration: the height of closeness, submission and impartiality

6. Conclusion: Delivery and Supplication

Fourth: Continuous reflection on the mihrab prayer

Contemplation is not a separate stage, but a spirit that runs through all stages of the mihrab prayer:

Fifth: Additional tips for the trip

Conclusion:

The mihrab prayer, with this understanding, is an invitation to dive into the depths of the Spirit, to experience a living and direct connection with God. It requires honesty, effort, and forethought, but its fruits are true tranquility, spiritual strength, and firm certainty. Start your journey today, open the niche of your heart, and enjoy the grace of closeness to God.

Prayer in the Qur'an: A Journey towards Piety, a Bridge to Communication, and a Driver of Change

A careful and thoughtful reading of the Holy Qur'an provides an understanding of prayer that goes far beyond mere ritual movements and sayings. Returning to the primary source reveals deeper dimensions of this central cult, and shows it as an integrated way of life aimed at building the individual and society on the foundations of piety, effective communication and continuous positive change.

First: Prayer is the gate of piety and the shield of prevention

The Qur'an clearly links prayer to the "pious" in several places, such as the beginning of Surat al-Baqarah (verses 1-3) and Surat al-Tawbah (verse 18), which limits the architecture of God's mosques to those who believe in God and the Last Day, establish prayer, pay zakat and fear only God. This close connection indicates that prayer is not just a sign of piety, but an essential means of achieving and developing it. Piety, in its universal sense, which includes conscious fear of God, observing Him in private and in public, abiding by His commands, and avoiding His prohibitions, finds in prayer an inexhaustible aid. Prayer, with its remembrance, contemplation, submission and orientation to God, acts as a protective shield for the soul from falling into sins, and helps the believer to remain in a state of spiritual vigilance and self-accountability, which is the essence of piety.

Second: Prayer as a model and method for effective communication

As detailed in previous chapters on "mihrab prayer" and others, the structure of prayer itself can be seen as an integrated model for the ideal communication process:

This model is not limited to the relationship with God, but can be inspired and applied as a "prayer" or approach in every communicative situation in our lives: in our family relationships, in our work, in our dialogues. It involves starting with pure intent, listening well, expressing clearly, acknowledging mistakes, seeking understanding, and concluding positively.

Third: Prayer as a Driver of Internal and External Change

True prayer, beyond form, is bound to bring about change. This change has two faces:

And here comes the stern divine warning: "Woe to the worshippers* who are about their prayers Sahun." This woe is not merely for accidental omissions, but for those who perform a formal prayer, devoid of the Spirit, that does not change anything in them, and does not prevent them from misdeeds. It is a prayer that is "invisible" about its essence and its true purpose: change for the better.

Fourth: "Middle Prayer": Preserving the social fabric (family and society)

The interpretation of the "middle prayer" in Surah al-Baqarah (verse 238) provides a model for applying the concept of prayer (connection and communication) to social relations. In the context of divorce verses, the command to maintain the "middle prayer" is understood as a call to preserve the "middle" relationship represented by the family and children, as the main bond even after the separation of the spouses. It is a call to maintain the bond of the womb and nurture the nucleus of society. This understanding can be extended to any important relationship that mediates between two parties and requires a special effort to keep it balanced and strong.. It is a prayer (connection) that requires conservatism and special effort.

Fifth: Surat Al-Jumu'ah: An invitation to cognitive and social communication

Surah "Al-Jamma" (derived from the meeting) embodies a clear call for meaningful communication and the pursuit of knowledge. The command to **"seek the remembrance of God** is not only understood as going to perform the ritual Friday prayer, but it is a broader invitation to strive towards the "remembrance of God" in its comprehensive sense: knowledge, understanding, reflection, and meaningful scientific and societal communication.The order "Culminate the sale" emphasizes the primacy of this cognitive and communicative quest over worldly preoccupations that may hinder it. It paints a picture of a believing community that comes together for tickets, communication, and the pursuit of understanding, and strikes a balance between the requirements of this world and the hereafter.

Conclusion:

Prayer in the Qur'anic perspective is not just an isolated individual ritual, but a fabric in which the spiritual, psychological, social and cognitive are intertwined. It is a constant call to elevate oneself through piety, to master the art of effective communication with God and with people, and to be an engine of positive change in oneself, behavior, and society. Understanding prayer in such a holistic way of life truly makes it an integrated way of life, a path to building a good individual and a cohesive and advanced society.

Shortening Prayer: Seeking Certainty and Challenging Heritage

Introduction:

"Shortening of prayer" is often understood as reducing the number of rak'ahs in travel. But this understanding sums up the deep Qur'anic meaning of this phrase. This study explores the true meaning of shortening prayer, and how it relates to the search for certainty, challenging legacies, and freedom from misconceptions.

First: What is the shortening of prayer? (Transcending the traditional concept):

Second: Shortening Prayer and Beating on the Ground

Third: Negligence and Completion of Prayer:

Fourth: Examples of Shortening Prayer:

Conclusion:

Shortening prayer is a journey of research, investigation and investigation, aimed at reaching a deeper and more comprehensive understanding of prayer and religion in general. This journey requires us to have the courage to challenge legacies, to be prepared to face intellectual and cognitive challenges, and to strive for certainty.

Beating in the ground: getting out of the intellectual comfort zone

Introduction:

"Multiplication in the ground" is often understood as travel and geographical mobility. But this understanding sums up the deep Qur'anic meaning of this phrase. This section explores the true meaning of beating in the ground, and how it relates to the search for truth, challenging prevailing ideas, and developing awareness.

First: What is multiplication in the ground? (Transcending the traditional concept):

Second: Beating in the ground: Getting out of the comfort zone:

Third: Examples of multiplication in the ground:

Fourth: The relationship between beating on the ground and shortening prayer:

Conclusion:

Striking the ground is an intellectual and spiritual journey, which requires us to have the courage to get out of the comfort zone, challenge prevailing ideas, seek truth, and face challenges. It is this journey that enables us to shorten prayer and to reach a deeper and more comprehensive understanding of religion and life.

Prayer as a Journey to Certainty: The Integration of "Shortening" and "Striking on the Ground"

In these passages, the speaker provides a renewed and deep understanding of key Qur'anic concepts such as "shortening prayer" and "beating on the ground," and links them to the believer's journey towards certainty through prayer. This understanding goes beyond traditional and materialistic interpretations to provide an integrated intellectual and spiritual vision.

1. "Shortening of prayer": not a reduction but an investigation and fulfillment

The common understanding of "shortening prayer" limits it to reducing the number of quadruple rak'ahs during travel or fear. But the speaker sees the meaning much deeper and more comprehensive:

2. "Beating in the ground": not a geographical travel but an intellectual research

The "multiplication in the ground" often associated with geographical travel is also reinterpreted:

3. Prayer as an integrative journey towards certainty:

When these two concepts are combined, prayer becomes more than just a ritual performance; it is an integrated spiritual and intellectual journey:

Conclusion:

Prayer, with this integrated understanding, is a dynamic and continuous journey towards God. "Negligence" is not a deficiency, but rather a mechanism of research and investigation that refines understanding, and "beating in the ground" is the mechanism of intellectual and cognitive pursuit that expands horizons. Both work together within the framework of prayer (with its stages of rising, bowing, and prostration) to deepen the connection with God, challenge intellectual rigidity, and reach unshakable certainty, making prayer truly an integrated journey of faith that yields deeper understanding and a better life.

Prayer and Change: How to Make Your Prayer the Key to a Better Life?

Introduction:

It was an interesting and thought-provoking journey through a series of detectives that explored the concept of prayer in the Holy Qur'an from new and deep angles. We have seen how prayer, in its Qur'anic essence, goes beyond being just an inherited kinetic ritual, to become an integrated way of life, a continuous process of linking man and his Creator, and between the world of matter and the world of creation. We were introduced to various types of prayer that reflect different aspects of our lives, and we realized that the journey of faith requires us to "shorten" in the sense of searching and investigating, and "striking in the ground" in the sense of deep reflection and challenge. Prevailing thoughts.

Now, after this journey of knowledge, it is time to bring these concepts together, to connect them to the reality of our lives, to provide a practical conclusion that answers the central question: how can we make our connections, with their new and comprehensive understanding, a real key to a better life and continuous positive change?

First: Evoking the Compass: Remembering the Basic Concepts

Before embarking on practical application, it is necessary to recall the basic concepts that make up our compass on this journey:

Second: From Understanding to Action: Practical Steps to Change Your Life Through Prayer

Deep understanding is only complete with application. Here are practical steps you can start with to make your prayer key to change:

  1. Start Basically: Mihrab Prayer:

  2. Expand the circle of prayer: Apply the concept of "connection" in all aspects of your life:

  3. Be a researcher, not an imitator: do not be afraid of questions (default):

  4. Free Your Mind: Challenge False Legacies (Default and Beating

Towards the renewal of religious understanding: qibla - fasting - prayer - mosque - and the sacred month

Introduction:

In the previous series, we explored the concept of prayer from multiple angles, and challenged some traditional concepts. In this section, we go a step further, and provide an integrated vision to renew religious understanding, by reinterpreting some basic concepts: qibla, fasting, prayer, mosque, and holy month. These new interpretations do not aim to abolish traditional interpretations, but rather to broaden the horizons of understanding, and to link religion to life more deeply and comprehensively.

First: Changing the Qibla: A Symbol of Intellectual Renewal

Second: Fasting: Abstaining from everything that is negative

Third: Prayer: Comprehensive Communication

Fourth: The Mosque: A Place of Thought and Knowledge

Fifth: The Sacred Month: A State of Consciousness

Conclusion:

This section offers an integrated vision for the renewal of religious understanding, by reinterpreting some basic Islamic concepts. This vision does not aim to abolish traditional interpretations, but rather to broaden the horizons of understanding, and to link religion to life more deeply and comprehensively. It is a call for critical reflection, for the search for truth, for challenging erroneous legacies, and for building a conscious and advanced society.

Hajj: A journey of self-discovery and knowledge building

Introduction:

Having explored prayer as a journey of awareness and change, we move on to another pillar of Islam: Hajj. This topic presents the Hajj not just as a journey to Mecca, but as a deeper journey: an internal journey of self-discovery, and an external journey to build knowledge. Here we link the traditional interpretation of the Hajj with the new interpretations that have been put forward, to provide an integrated vision.

First: Hajj: Between need and argument:

Second: The Call to Hajj: An Invitation to Discovery:

Third: Juha and the Intellectual Invasion:

Fourth: Hajj for all and in all fields:

Fifth: The Sacred House: A Center for Knowledge (Guidance for the Worlds):

Sixth: Hajj Conditions and Controls:

Seventh: Additional verses about Hajj (extended interpretation):

  1. Decomposition of Ihram:

  2. Security in the sanctuary:

  3. Piety and Zad:

  4. Remembrance of God:

  1. Hajj and the months of Hajj:

Conclusion:

The pilgrimage, in the light of this analysis, is a multidimensional journey. It is a journey inward to self-discovery, and a journey abroad to discover the world. It is the fulfillment of an innate need for knowledge and understanding, and it is the presentation of argument and proof to others. It is a challenge to legacies and outdated ideas, a relentless pursuit of certainty. It is a call for everyone, in all fields, to engage in the process of building knowledge, achieving progress and prosperity.

Prayer and Zakat: The Duality of Worship and the Pillar of Society

Introduction:

When browsing the verses of the Holy Qur'an, the close and frequent coupling of two great pillars of Islam: prayer and zakat is noteworthy. This correlation is not just a rhetorical coincidence, but an eloquent reference to the organic relationship and deep complementarity between these two worships, and their pivotal role as wings by which the individual flies towards pleasing his Lord, and as two basic pillars on which to build a balanced and cohesive Muslim society. This article explores the dimensions of this bilateral relationship, explaining how prayer and zakat represent two sides of the same coin: sincere faith and commitment. Complete by God's method.

First: The echo of the conjunction in the verses of the Qur'an

This conjunction is manifested in several Qur'anic verses that command them together or describe true believers as performing them:

The connotations of this repeated pairing are obvious:

Second: Prayer and Zakat: A Relationship of Integration between the Individual and Society

To understand the depth of this interdependence, one can look at the distinctive role of each:

Their complementarity is manifested in:

Third: Prayer and Zakat in the Light of the Previous Concepts

This relationship is confirmed when some of the concepts previously addressed are invoked:

Fourth: Confirmation from reliable sources

Many reliable Islamic sources confirm this close relationship, describing prayer and zakat as "presumption in the Book of Allah" and "one of the greatest pillars of Islam," and representing the basic physical and financial worship with which to test the sincerity and sincerity of a slave's faith. (As reported by IslamWeb and the Egyptian Dar al-Iftaa).

Fifth: Zakat in its broad sense: beyond money

It is important not to limit the concept of zakat to taking out only a specific part of the money. Zakat in its broadest sense includes all types of giving, giving, purification and growth:

Conclusion:

Prayer and zakat are not just two separate pillars, but an integral duality that represents the practical essence of Islam. Prayer repairs the slave's relationship with his Lord and purifies his soul, and zakat repairs the slave's relationship with his society and purifies his money and soul. They are two inseparable expressions of sincere faith, one of which is incomplete without the other. Understanding Zakat in its broad sense, which includes all aspects of giving and giving, makes this duality a comprehensive way of life that leads the individual and society towards goodness, prosperity and solidarity.

Prayer, Zakat and Good Deeds: The Triangle of Faith that Builds the Individual and Society

Introduction:

Islam is a comprehensive religion, covering all aspects of life. Among the most important pillars of Islam that regulate the life of a Muslim: prayer, zakat and good deeds. These three are not just separate acts of worship, but complementary elements, which together form the triangle of faith that builds the individual and society.

First: Prayer and Zakat: Dual Integration

Second: Good Deeds: The Essence of Faith:

Third: Prayer, Zakat, and Good Deeds in the Qur'an:

Fourth: Prayer, Zakat and Good Deeds in the attached texts:

Fifth: Prayer, Zakat and Good Deeds in the Light of Online Sources:

Sixth: Conclusion: Building the individual and society:

Conclusion:

Prayer, almsgiving, and good deeds are the key to happiness in this world and the hereafter. By holding on to these three, we can build a virtuous society and reach God's favor.

The Prophet in us: Discovering common sense and building a complete human being

Introduction:

In our journey to understanding prayer, almsgiving, and prophetic leadership, we come up with a very important concept: "The Prophet is in us." This concept is not limited to loving the Prophet (peace and blessings of Allaah be upon him) and following his Sunnah, but goes beyond that to include discovering common sense, developing higher human values, and striving for perfection.

First: What is meant by "the Prophet in us"?

Second: How do we discover and develop the "Prophet in us"?

  1. Contemplating God's Creation:

  2. Seeking knowledge:

  3. Self-Recommendation:

  4. Following the example of the Prophet (peace and blessings of Allaah be upon him):

  5. Supplication:

  6. Good deed:

  7. Self-awareness:

  8. Meditation:

Prayer, Zakat, and the Prophet: The Pillars of Building Good Citizenship

Introduction:

In our quest to build an integrated Islamic society, we cannot overlook the concept of "citizenship" in its comprehensive sense. Citizenship is not just belonging to a country or state, but a responsibility and rights, and it is an active participation in building society and its prosperity. In this paper, we link the pillars of building an Islamic society (prayer, zakat, and the Prophet (peace be upon him) with the concept of citizenship, to see how these pillars contribute to building good citizenship.

First: Prayer: The Spiritual Compass of Citizenship:

Second: Zakat: Economic Solidarity and Active Citizenship:

Third: The Prophet (peace and blessings of Allaah be upon him): Role model and leadership for good citizenship:

Fourth: Prayer, Zakat, and Good Deeds (Integration with Citizenship):

Fifth: Practical application (in the context of citizenship):

Sixth: Citizenship and Striking in the Land (Additional Expansion):

Seventh: Citizenship in the light of the lecture:

Conclusion:

Good citizenship is the responsibility of every member of society. By committing to prayer, zakat, good deeds, following the example of the Prophet (peace be upon him), and striking on the ground (in the broadest sense), we can build a strong and cohesive society, which enjoys justice and prosperity.

Prayer (with a thousand and a lam), prayer (with a pronoun), and prayer on the Prophet: the journey of integration in life (additional expansion)

Introduction:

In our journey to explore the foundations of building an integrated Islamic society, we continue to dive deep into the concepts of prayer, zakat, and the Prophet (peace be upon him). In this section, we take a more detailed look at the concepts of "prayer" and "prayer upon the Prophet", with a focus on the deep spiritual dimension, and how these concepts can guide our daily lives for the better.

First: Prayer (with a thousand and a lam) and accommodation: practical and spiritual aspects (expansion):

Second: Prayer (by adding a pronoun) and the relationship with God in all aspects of life (expansion):

Third: Blessings upon the Prophet (peace and blessings of Allaah be upon him): Ideal Self-Development (Deep Expansion):

Fourth: Integration between the three dimensions:

Fifth: Practical application (summary and guidance):

Sixth: Conclusion (integration and confirmation):

Prayer (with a thousand and a lam), prayer (with the addition of a pronoun), and praying to the Prophet (peace and blessings of Allaah be upon him) are essential pillars for building an integrated life of faith. By recognizing the profound meanings of prayer, applying them in all aspects of our lives, and seeking to follow the example of the Prophet (peace be upon him), we can elevate ourselves and reach true happiness. It is a never-ending journey, but it is worth every effort and time, because it brings us to God.

With this, the chain of prayer is completed, providing a comprehensive vision of prayer in Islam, focusing on its spiritual and practical aspects, and linking it to other important concepts.

Typical prayer: not a rigid ritual but a living and comprehensive communication

Typical prayer goes beyond the traditional understanding of prayer as specific movements and sayings performed at certain times. It is a broader view of prayer as a constant "communication" and "connection" with God and with all that surrounds man. It is not just a religious duty, it is a way of life that aims to achieve harmony and harmony in all aspects of existence.

Why "typical"?

It is called "typical" because it provides a model or example to be followed in prayer. It is not a ready-made recipe, but rather a general framework that clarifies the basic principles of prayer, and invites everyone to apply and adapt them to suit his reality and circumstances. Typical here lies in the fact that it is the essence of prayer that can manifest itself in a variety of forms.

Typical prayer components (in its most general sense):

While the text mentions the components of traditional prayer (takbeer al-ihram, al-Fatihah, etc.), we can expand these components to include more general and comprehensive dimensions in the "typical prayer":

  1. Takbeer of Ihram: Declaration of Intention and Orientation

  2. Al-Fatihah: Dialogue of Covenant and Renewal

  3. Reading the Qur'an: choosing a topic and managing it

  4. Bowing: Awareness and Deep Understanding

  5. Prostration: submission, submission and renewal

  6. Greetings and Peace: Greetings and Positive Communication

Typical prayer applications in everyday life:

Typical Prayer Benefits:

Conclusion:

Typical prayer is a call to transcend the superficial understanding of prayer, and elevate it to become a driving and life-oriented force for the whole. It is not a ready-made recipe, but a continuous journey toward deeper contact with God, harmony with the universe, and the fulfillment of the purpose of our existence in this life. It is the prayer of life in all its meanings.

Prayer: The Journey of the Soul and the Healing of Body and Mind

At the heart of Islam, prayer stands as one of its five main pillars, and it is not just a ritual performed, but the pillar of religion and the slave's direct connection to his Creator. It is a daily recurring call to withdraw from the hustle and bustle of life, moments of spiritual transcendence and deep connection with God Almighty. But the benefits of prayer go beyond its central spiritual dimensions to extend and diverge, touching the health of the soul and body, and contributing to building a solid social fabric.

1. Spiritual Food and Divine Connection:

Prayer is the essence of worship; it is the moment when the servant prays to his Lord, broadcasts his complaints, and asks him for help and guidance. In bowing, prostrating and rising, the highest meanings of submission and lack of God are manifested, which renew and strengthen faith in the heart. It is a pause for remembrance (remembrance), thanksgiving for graces, and asking for forgiveness, recharging the soul and giving it the strength to face life's challenges with faith and certainty. Feeling close to God and connecting to Him gives the worshipper an inner tranquility and priceless tranquility.

2. An oasis of tranquility and mental health:

In a world of stress and challenge, prayer comes as an oasis of tranquility and a safe haven for the mind. Temporarily disengaging from worldly concerns and focusing on the actions and words of prayer is a form of mindfulness. This deliberate focus helps calm rushing thoughts, relieve stress and anxiety, and restore psychological balance. Regular prayer performance at its times adds rhythm and structure, which contributes to a sense of stability and control, and develops the qualities of patience and perseverance.

3. Sport for the body and health benefits:

Although their primary purpose is spiritual, the physical movements involved in prayer carry health benefits that cannot be overlooked. The transition between standing, bowing, prostrating and sitting is a light and regular physical exercise:

These regular movements, even if light, contribute to basic fitness and encourage continuous movement throughout the day. However, it is important to emphasize that prayer is not a substitute for personalized exercise or medical treatment when needed.

4. Strengthen social bonds:

Prayer, especially when performed in congregation at the mosque, encourages the strengthening of social ties and the strengthening of brotherhood among Muslims. Standing together, shoulder to shoulder, regardless of social or material differences, embodies the values of equality and unity. Daily meeting in the mosque provides an opportunity to communicate and ask about the well-being of others, creating a sense of community belonging and support.

Conclusion:

Prayer in Islam is a comprehensive and integrated experience, in which the soul, body and mind harmonize. It is more than just movements performed or words of repetition; it is a daily journey of self-elevation, a renewal of the covenant with the Creator, and a source of strength and tranquility. With its profound spiritual benefits, soothing psychological effects, beneficial physical movements, and its role in strengthening social cohesion, prayer remains a beacon that illuminates the paths of believers and an essential foundation for a balanced and purposeful life.

Prayer in the Qur'an: Beyond Ritual Movements - A Vision from the Perspective of Engineer Khaled Al-Sayed Hassan and Professor Yasser Al-Adirqawi

Engineer Khaled El-Sayed Hassan's and Professor Yasser Al-Adriqawi's reading of Qur'anic sources offers an expanded and different vision of the concept of "prayer", going beyond the common understanding limited to well-known ritual movements. This vision is based on the linguistic and contextual analysis of the Qur'an, and presents prayer as a central concept related to communication, social organization, and the achievement of righteousness on earth.

1. "Prayer": the essence of communication and relevance

This perspective holds that the core meaning of the word "prayer" in the Qur'an is "connection" and **communication**. It is not just a ritual, but a state of continuous and permanent communication between the slave and his Creator, similar to the continuity of the telephone connection to the network. It also includes communication between people themselves. Even the "prayer" of God and His angels on the Prophet and believers is understood as a kind of divine communication, support, and guidance, not prostration or bowing in the literal sense.

2. "Establishing Prayer": Establishing the Social Order

This interpretation clearly distinguishes between mere "prayer" (communication) and "praying". "Praying" is not merely performing movements, but a foundational and active act that means "establishing, controlling and regulating relations between people in society" in accordance with divine principles. It serves as the "pillar of religion", that is, the cornerstone of the system or "system" that governs society and guarantees its stability and justice.

3. Requirement of empowerment and collective responsibility

This reading asserts that "praying" in this organizational sense cannot be achieved individually in isolation from others, nor can it be achieved without "empowerment" or authority that has the ability to apply these principles and regulate relationships. It is the responsibility of those who have the ability to influence and organize, such as rulers, leaders, managers of institutions and families. The divine command to "pray" is often addressed to a community or to those in charge.

4. Goal: "Zakat" in the sense of development and prosperity

The ultimate purpose of "praying" is not merely a formality, but rather the realization of "zakat" in its broader Qur'anic sense that goes beyond mere financial charity. Zakat is seen here as "development, growth, prosperity and goodness" that should result from the application of the system of prayer (regulation of relationships). If the "establishment of prayer" does not produce this tangible fruit in society, it is proof that it has not been properly and effectively.

5. Revisit rituals and details

This perspective suggests that the Qur'an, which elaborates on matters that may seem less important, does not explicitly specify the number of daily prayers, their rak'ahs, or their detailed formats. It follows from this that the main Qur'anic emphasis is not on the kinetic form itself, but on the essence of prayer as a connection, and on its practical purpose as the "establishment" of a just social order. References to times or movements in certain contexts are interpreted differently; "middle prayer" in the context of divorce may mean maintaining connections Surrogacy, and "the prayer we rise" may refer to social interactions that require preparation and hygiene.

6. "Takbeer" and "Blessings upon the Prophet": a deeper understanding

Even concepts such as "magnification and magnification" are understood as glorifying God's status in hearts and minds and exalting Him from what is not appropriate, not enlarging His physical size. Also, "Praying to the Prophet" is interpreted as an invitation to believers to communicate with His message, study His Sunnah, follow His guidance, and appreciate Him, and not just a verbal repetition of God's prayer request.

Conclusion:

This perspective offers an interpretation that focuses on the practical, social, and functional dimension of the concept of prayer in the Qur'an. It calls for going beyond the traditional view that confines prayer to ritual movements, and to understand it as a continuous "connection" and "establishment" of an integrated system of life aimed at achieving justice, development and prosperity ("zakat") in society, based on divine guidance. It is an invitation to reflect deeply on the meanings of the Qur'an and apply them consciously and effectively in real life.

Energy Prayer: Beyond Movements. Journey through the gates of the universe

Prayer is defined in Islam as the pillar of religion and the bond of the slave to his Lord, a profound spiritual practice manifested in physical movements and words recited with reverence. But does our understanding of prayer stop there? There is a deeper perspective that sees prayer not only as physical or spiritual worship in its traditional sense, but as a precise cosmic energy process , which opens gates to other dimensions and works to maintain and purify his energy aura. This is the concept of "energy prayer".

The body is a vehicle and prayer is maintained:

According to this perspective, the body is not just a physical mass, but a "vehicle" or evolving energy vessel that carries our consciousness and transports us through life experiences. Just as a physical vehicle needs regular maintenance, prayer with its physical movements (sometimes called "mechanical prayer") represents the periodic maintenance of this physical vehicle. But more importantly, prayer works to maintain the "energy image" of man, that halo or hologram made up of atoms and photons formed in invisible dimensions, and affected by our spiritual and psychological state..

Prayer Times: Cosmic Energy Gates:

Why did you designate certain times for prayer as a "timed book"? The perspective of energy prayer sees these times as not just a temporal organization, but as precise cosmic moments in which "spiral energy gates" open. These gates, which are believed to be not a human invention but a cosmic reality also recognized by ancient civilizations and practiced similar rituals, act as cosmic filters: they absorb the negative energies accumulated around man (stress, anxiety, external influences), reset his atomic and spiritual energy, and recharge him with pure energy from the source.

The power of the night: stillness and breadth:

The gates of night energy (Maghrib, Isha, Fajr, Qiyaam al-Lail) are of particular importance and power. In the stillness of the night, distractions and distractions are reduced, and the "sphere of influence" of these gates becomes wider and more comprehensive. Night is a time of stillness and renewal, a time when the soul becomes more prepared to receive higher energies and heavy spiritual information ("heavy download"). This is why the call comes to "rise up at night" and to take advantage of the "night awakening", which is "more intense, and more powerful", the connection and energy that arise at night are more proven and stronger. In order to Man benefits from this energy, he must be "synchronized" with it, that is, in a state of harmony, harmony and regularity with it.

The pineal gland and the hour of God:

The night plays a vital role in activating the "pineal gland", that small gland in the brain that is a bridge between the physical and spiritual world. In the dark, this gland secretes melatonin, which not only aids sleep, but also raises spiritual awareness and helps to see beyond the physical veils, or what is known as the "kingdom of heaven and earth."

Deep into the night comes the "last third", the peak time of energy contact. It is referred to as "the descent of our Lord," an expression of the opening of a great gate of energy directly connected to the divine source. Within this time, there is the "hour of God" (estimated approximately between 3 and 4 a.m. in many areas), the most powerful moment of communication, where supplication and request are said to be absorbed directly through this spiral gate to the Lord, and the response comes quickly and directly: "Whoever asks me, I will give him, whoever asks for my forgiveness, I will forgive him."

Fajr: Transmission and Testimony:

Fajr time represents the moment of the day's "explosion" of night, an important transitional time in which there is a switch between the powerful energies of the night and the energies of the day. For this reason, the Fajr prayer is "witnessed", that is, witnessed by both the energies of the night and the energies of the day, and represents a seal to benefit from the energy of the night and prepare for its application in the "long morning of the day".

Male: The Great Energy Gate:

While prayer times represent periodic energy gates, the "dhikr" (remembrance and remembrance of God) represents the greatest and continuous energy gate that does not close. The verse "I am God, there is no god but me, so worship me and pray in remembrance of me" indicates that the purpose of prayer is "remembrance". The mere fact that man remembers his connection to the divine source ("and the remembrance of Allah is great") is in itself a gateway that opens up boundless horizons, gives him strength and fortitude that transcends any challenge or earthly problem, and makes him walk in life connected to the source, aware of the greatness of God that surpasses all things ("And grow up to God for what He has guided you").

Conclusion:

Looking at prayer from an energy perspective opens our eyes to new dimensions of this great worship. It is not just a duty to perform, but a daily recurring opportunity to enter into cosmic synchronization, to purify our energy, and to connect to the source of existence through cosmic gates that open to us in blessed times. It is an invitation to deeper understanding, to practice more consciously, and to harness the immense power inherent in this daily spiritual and energy journey.

Thoughts of a believer between the conviction of reason and the nostalgia of the soul: kinetic prayer and beyond

You find yourself, O believer, at an exciting crossroads. I have listened with an open heart and a burning mind to those thoughtful people who have offered a convincing vision, a vision that says that "prayer" in the Qur'an is deeper and more comprehensive than mere inherited ritual movements. You may have been convinced that the essence of prayer is permanent "connection," that "praying" is the construction of a just order of life, and that the Qur'anic emphasis is more on meaning and purpose than form and form.

Based on this new mental conviction, I may have made a difficult decision: to stop performing kinetic prayer in its traditional form, considering it a restriction that has no basis as clearly in the direct Qur'anic text, or that it is not the main intention.

But as the days passed, something else began to creep into your mind. It's no longer just a quiet intellectual conviction, but a growing sense of guilt, a subtle nostalgia for who you were. You remember how these rak'ahs and prostrations, even if you didn't understand them more deeply at the time, gave you an undeniable sense of comfort.

Here the paradox emerges: the mind is convinced, but the soul and the body are tender. This does not necessarily mean that your mental conviction is wrong, but it does highlight an important fact: man is a complex being, in which intellectual, spiritual, and physical dimensions interact.

Can they be combined?

Perhaps the solution does not lie in the sharp choice between the new understanding and the old experience. Perhaps kinetic prayer can be viewed from a different angle in light of your new understanding:

A thoughtful believer may come to the conclusion that even if kinetic prayer is not the "whole" of prayer spoken of in the Qur'an, it remains a useful and proven tool for achieving an important part of the meaning of "connection" and worship. It is like an anchor that holds the ship of the Spirit in the crashing sea of life.

Perhaps, as I have indicated, if this kinetic prayer did not exist as a legacy, a sincere believer in his search for spiritual connection and regularity would have created for himself a similar ritual, a framework that would arrange his encounters with God, and give him moments of physical and spiritual stillness.

Guilt is not necessarily evidence of an intellectual error, but may be a plea from the depths of soul and body to maintain a bridge that connected you to your source of comfort and tranquility, even if you decide to build other wider and deeper bridges based on your renewed understanding of the Qur'an. The issue lies in finding a balance that satisfies your mind, quenches your soul, and keeps your body intact.

A Rereading of the Crisis of Prayer: From the Weight of Rituals to the Spaciousness of Connection

In his analysis of the crisis of prayer, the speaker offers a bold critical view of the prevailing understanding and application of this central worship in Islam. Not only does he describe common symptoms such as heaviness and boredom, constant remorse, excessive emphasis on form rather than substance, and prayer does not reflect on behavior, but also delves deeper to diagnose root causes and offer solutions based on a return to the essence of the Qur'an.

Crisis diagnosis: beyond symptoms

The speaker believes that the crisis does not lie in prayer itself, but in the superficial understanding and social legacies that envelop it. It has been transformed from being a spiritual "connection" and a comfortable encounter with the Creator, to a mere kinetic ritual performed as a heavy duty, often under the weight of intimidation and guilt. This superficial understanding, in his view, is the main entry point for Satan's methods aimed at destroying this connection and undermining its impact.

Devil's Methods: Dismantling Traps

The speaker provides a precise anatomy of seven methods that he sees from Satan's whispers or from the influence of misunderstanding that serve Satan's goal of distancing us from the essence of prayer:

  1. Reductionism: Limiting the whole religion to prayer, which makes the individual feel permanent negligence and neglects other important aspects such as good deeds and morals.

  2. Excessive collectivism: The sanctification of collective prayer to the point of guilt when praying alone, neglecting that the origin of the connection is the individual relationship with God.

  3. Intimidation: Focusing on the punishment of the one who neglects prayer instead of focusing on it being a door of mercy and closeness to God, leading to fear rather than love and hope.

  4. Absence of exception: ignoring the legal licenses of the patient, the traveler and others, which makes prayer an unbearable burden and repels it.

  5. Numerical obsession: Exaggerated emphasis on the number of rak'ahs, sunnah, naafil and missed judgment, which creates a sense of weight and difficulty of commitment, rather than focusing on the basic obligations and their quality.

  6. The priority of place over time: linking prayer to the mosque almost exclusively, which may lead to missing its time - which is more important - under the pretext of not being able to go to the mosque.

  7. Sterile prayer: separating the performance of prayer from its practical impact on behavior ("forbidding fornication and evil"), so that it becomes mere movements that do not change the reality of the individual, which makes him lose confidence in its usefulness.

Towards a Radical Solution: A Return to the Qur'anic Essence

The solution, from the speaker's point of view, does not lie in a greater focus on form or number, but in an intellectual and methodological revolution:

Vision Summary:

This reading invites us to free the concept of prayer from the shackles that have shackled it, whether it is social legacies, superficial understanding, or an exaggerated focus on form, number and judgment. It is an invitation to return to the essence of the Qur'anic "connection", to focus on heartfelt presence, reverence and contemplation, and to make prayer a springboard for positive change in behavior and life, while trusting in God's mercy and facilitation, and focusing on mastering the present instead of making up for what was lost by force majeure.

Prayer between the specified time and the age record: a reading in the interpretation of verse 103 of Surat An-Nisa

The verses of the Holy Qur'an are full of deep meanings and connotations that open the door for reflection and reflection through the ages. One of the verses that has provoked special discussion and reflection in our dialogue is verse 103 of Surat An-Nisa, which concludes the discussion of the prayer of fear and moves to a state of reassurance. Allah says:

{ If you spend the prayer, remember Allah standing and sitting, and on your south, and if you are reassured, then establish the prayer, because the prayer was a timed book for the believers }

This verse provides a solid understanding among the commentators, but it was also the starting point for a contemporary reflection that offers a different view of the concept of "prayer" and "the timed book." Let us review both perspectives as reflected in our dialogue.

First: The prevailing aphoristic interpretation (traditional understanding)

The majority of commentators believe that the verse comes in the context of the rulings on prayer in travel and fear.

The conclusion of this view: ritual prayer is obligatory for believers to perform in full when safe, and it has precisely defined times and may not be removed from it except for an excuse.

Second: Contemporary reading and reflection (the point of view under discussion)(أحمد دسوقى)

This proposition offers a vision based on dividing prayer into two types and a different understanding of the basic terms in the verse:

The bottom line of this view: the basic premise is "horizontal prayer" (behavior and transactions), which is a record of actions that accompanies man throughout his life and is closed at his death.

Comparison and discussion:

The fundamental difference in the understanding of the terms "prayer" lies in the saying "establish prayer" and "a timed book."

In conclusion:

This discrepancy in interpretation shows the richness of the Qur'anic text and its ability to reflect and reflect. While the prevailing interpretation emphasizes a fundamental pillar of Islam, namely ritual prayer at its specific times, the proposed interpretation highlights the paramount importance of the practical and ethical dimension in the life of the believer, considering it the true "prayer" imposed. While personal reflection is important, understanding based on established grammar, Qur'anic context, Sunnah and the legal term remains the main reference in understanding the pillars and statutes of religion. The combination of ritual prayer remains With reverence in its time, and applying its spirit in behavior and transactions (horizontal prayer in the concept of the new offering) is the way of the believer to achieve God's pleasure in the universality of this great religion.

Mihrab Prayer: Monologues without chains. The Spirit's renewed dialogue with its Creator

I completely agree with you in this deep reflection on the nature of the Munajat in the "mihrab prayer" as it can be understood from the spirit of the Qur'an. The Qur'anic text, often, lays down general principles and fundamental foundations, and leaves ample space for human interaction with these principles with his spirit, mind and circumstances, and the heartfelt prayer or "mihrab prayer" seems a great example of that.

The absence of formula.. an invitation to spiritual creativity:

Heartfelt prayer.. the mirror of closeness and maturity:

May God facilitate guidance for the Munajat:

Conclusion:

Leaving the Qur'an to the Munajat form in the "mihrab prayer" open is a tribute to man, confidence in his ability to interact directly with his Creator, and an invitation to him to continuously improve his understanding and closeness. It is not a prayer of reservation and repetition, but a dialogue that is lived, created and renewed every day, a sincere dialogue between the individual soul and its righteous, which grows and blooms with every step taken by the slave.

Contemporary Perspectives on Understanding Prayer: Dr. Samer Islambouli's Vision as a Model

Introduction:

In our ongoing quest for a deeper and more conscious understanding of our religious practices, and as part of the journey of "Prayer: A Journey of Awareness and Change" that aims to transcend superficiality and reach the essence of worship, it is important to be open to the various interpretations and interpretations offered by contemporary thinkers. These jurisprudence, even if they seem different or radical from the mainstream, contribute to enriching the debate, stimulating critical thought, and encouraging individual search for truth. In this article, we review a perspective presented by Dr. Samer Islambouli (as an example of such contemporary jurisprudence), which revisits basic concepts related to prayer, its place, and its rule. The aim is to present this vision clearly and objectively, to be a material for reflection and discussion, without necessarily adopting or rejecting it within the general framework of this series.

First: Fundamental Distinction: Devotional Prayer and Social Prayer

Dr. Samer's understanding is based on a fundamental distinction between two types of "prayer":

  1. Devotional (ritual) prayer: It is the prayer known for its specific movements of rising, bowing and prostration. Dr. Samer believes that this type of prayer, despite its importance and benefits, is not one of the basic pillars of faith or good deeds on which religion is built or entails a decisive entry into Paradise. He considers it, in this sense, to be "outside religion" as one of the major assets without which religion is not valid.

  2. Social prayer (good deeds): This, in his view, is the "true prayer" and one of the essential pillars of religion. It consists in every good deed, good treatment, positive contribution to society, and the administration of justice. This type of "prayer" is what religion focuses on as the basis for reckoning and retribution, and it reflects the truth of faith.

Second: Ruling on devotional prayer and its rank

Based on the above distinction, Dr. Samer offers a different understanding of the ruling on devotional prayer:

Third: Explanation of the absence of Qur'anic detail of the form of prayer and its times

Dr. Samer explains that the Qur'an does not detail the form and times of devotional prayer accurately (compared to ablution, for example) as it was:

Fourth: Flexibility in time, number and women's body

Fifth: Devotional prayer and its meaning (in response to those who see it as meaningless movements)

Dr. Samer acknowledges that the negative view of devotional prayer as "meaningless movements" may be the result of a "heritage complex" or a reaction to a bad application that has emptied it of its content. But he emphasizes that this prayer, if performed consciously and understandingly, has its spiritual, psychological and physical benefits.

Summary of Dr. Samer's vision:

Dr. Samer's vision is that "social prayer" (good deeds and good treatment) is the cornerstone of religion on which the path of salvation and the farmer is based. "Devotional prayer" (well-known rituals) is a personal practice of great benefit to those who perform it consciously, but in his view it is not a condition for the validity of faith or a reason for eschatological punishment when abandoned if one's moral and social life is upright. This argument calls for a reordering of priorities in understanding religion, focusing on the essence of faith, which is a positive impact on life.

Final Word:

Presenting this vision does not mean adopting it as the conclusion of this series, but rather as an addition that opens up wider horizons for reflection and reflection. The essence of the "journey of awareness and change" is to continue to search, to look at different opinions, and to strive for a deeper understanding of our religion, in line with the great purposes of the Qur'an in achieving justice, mercy and charity.

Numbers in the Qur'an and Prayer: Deducing the Number of Rak'ahs with the Accurate Calculation Methodology

Contemporary studies of the Holy Qur'an are replete with attempts to uncover various aspects of its miracles, including those related to the numerical aspect. In the context of the search for numerical connotations of prayer in the Qur'an, some propose a methodology based on an accurate calculation of the values of the letters and their relationship to the number 19, not as an alternative to the Sunnah and the practical frequency that are the main source of the rulings and details of prayer, but rather as a revelation of esoteric connotations that enrich the understanding of the Qur'anic text and confirm what is known.

This methodology, presented by some researchers, is based on strict foundations in dealing with the Qur'anic text and its Ottoman drawing, and is applied to derive numerical references related to the number of rak'ahs of the five prayers.

Accurate calculation methodology: literal values and the number 19

This approach is based on diving into the structure of the Qur'anic text based on the following points:

  1. Reliance on Ottoman painting: The basis is the Qur'anic text as depicted in the original Ottoman Qur'an, and the Medina Qur'an is often adopted with the narration of Hafs as a reference.

  2. Count only drawn letters: Actual drawn letters are counted, excluding subsequent human additions such as dots, diacritics, xiphoid alif, shadda, and prod marks not drawn on a chair.

  3. Giving a numerical value to the letter: Based on this count, a numerical value is given to each letter according to a specific system within the framework of the theory, different from the calculation of traditional alphabetical sentences. The following table shows the literals used in this approach:

crafts

Numerical value

crafts

Numerical value

A, I, E, (A, A, E)

1

Going to

15

for

2

D

16

nun

3

L

17

M

4

Going to

18

And,

5

C

19

J, E, Hamza in a chair

6

X

20

e, e

7

U

21

t

8

AM

22

in

9

Z

23

as

10

G

24

t

11

W

25

on

12

I

26

P

13

G

27

s

14

Z

28

  1. The concept of "complete matter" and the number 19: It is assumed that the sum of the numerical values of Qur'anic units integrated in meaning (words, phrases, verses) is often a complete multiple of the number 19, as evidence of the integration of the unit and its numerical coherence.

  2. Deducing the number of rak'ahs by the remainder from dividing by 19: When deducing the number of rak'ahs of a particular prayer, the numerical values of the key Qur'anic words and phrases related to that prayer and its time are summed. Subtracts from the sum the largest perfect multiple of 19. The remainder of the subtraction process is the Qur'anic numerical reference to the number of rak'ahs of that prayer.

Application of the numerical methodology: calculating the rak'ahs of the five prayers

Based on this methodology, the following examples are provided to derive the number of rak'ahs for each prayer:

These examples show how the numerical methodology mentioned is applied to derive the numbers of rak'ahs by analyzing the numerical values of Qur'anic phrases associated with each prayer and its time.

Conclusion

This methodology of accurate arithmetic and literal values represents an attempt to understand deeper layers of numerical semantics in the Qur'anic text in relation to prayer. As the proponents of this proposal assert, these numerical deductions do not replace the Sunnah of the Prophet and the practical frequency passed down from generation to generation, as they are the main sources of rulings on prayer, its method and the number of rak'ahs. This numerical aspect remains as an additional evidence or esoteric reference that confirms and supports what is already known and established in religion, and sheds light on an aspect of the miracle of the Holy Qur'an in its tight structure.

"Prayer: A Journey of Awareness and Change" Series: A Comprehensive Summary and Summary of Ideas

Introduction:

Over the course of previous articles in the "Prayer: A Journey of Awareness and Change" series, we embarked on a path that aims to go beyond the traditional or superficial understanding of prayer, and dive into its spiritual, intellectual, and practical depths. We sought to diagnose the challenges facing the Muslim in relation to this central worship, and explored how the Holy Qur'an can bring us back to its essence, and make it truly a true connection to God, a source of tranquility, and an engine of positive change in self and society. This article provides a comprehensive summary of the most important ideas and milestones we went through on this trip.

First: Diagnosing the "crisis of prayer" and searching for the essence

Our journey began with a frank diagnosis of the "crisis of prayer" that many suffer, which is a feeling of heaviness, boredom, remorse, lack of reverence, and a focus on the external appearance without sensing the soul. We found that the roots of this crisis lie in a superficial understanding of the meaning of prayer, the social and cultural legacies that may alienate, and the neglect of the spiritual aspect and reflection. The solution lies in redefining prayer, and returning to the Qur'an to understand its purposes.

Second: Revealing the obstacles to the correct understanding of prayer

We reviewed the "methods of Satan" or intellectual obstacles that divert us from the essence of prayer, such as reducing religion to prayer, exaggerating one aspect at the expense of another (such as collectivism at the expense of individuality, or fear at the expense of love), ignoring facilitation, focusing on quantity without quality, linking prayer to space more than time, and separating it from its behavioral impact. Confronting this requires awareness, reflection, and focus on substance.

Third: Expanding the concept of prayer: multiple types for one goal

We discovered that the concept of prayer in the Qur'an is much broader than just ritual movements. They include:

Fourth: Diving into the "Mihrab Prayer": A Guide to Spiritual Connection

We have provided a practical and detailed guide to how to achieve the "mihrab prayer", which represents the essence of worship and spiritual contact with God. It begins with physical and spiritual preparation, then entering into a state of interruption and orientation, passing through conscious and deliberate rising, humble bowing that carries the meanings of acclamation, and reaching prostration, which is the height of closeness, submission and impartiality.

Fifth: Prayer in the Qur'an: A Journey Towards Piety, Communication and Change

We emphasized that prayer in the perspective of the Qur'an is a gateway to piety, a model of effective communication (with God and with people), and a driver of internal (self-refinement) and external (impact on behavior and morals). We addressed concepts such as the "middle prayer" as preserving the social fabric, and the connotations of Surat "Al-Jumu'ah" as an invitation to meaningful cognitive communication.

Sixth: Reunderstanding "Shortening Prayer" and "Beating on the Ground"

We have gone beyond the traditional interpretations of these two concepts:

Seventh: Openness to contemporary perspectives

As part of the journey of awareness, we exhibited a model of contemporary perspectives (such as Dr. Samer Islambouli's) that offer different readings of the concept and place of prayer, enriching the discussion and encouraging critical thinking, and emphasizing that the search for deeper understanding is an ongoing process.

The final conclusion of the series:

Prayer, as this series sought to present, is not just a ritual performed automatically, but a journey of awareness and change. It begins with an honest diagnosis of our reality with it, passes through a deeper understanding of its various purposes and types, and requires intellectual courage to challenge inherited concepts and seek certainty through reflection and research. The ultimate goal is for prayer to become a true connection with God, in which the heart beats with reverence, in which the tongue speaks with contemplation, in which the limbs move with obedience, and its effects are reflected in light, guidance, tranquility and positive change in the life of the individual and society. It is a call to make our prayer a spiritual sanctuary, a moral school and a springboard for a good life.

Series on the concept of moral washing and acclamation

General Introduction:

The Holy Qur'an is filled with repeated calls to purity, which are not limited to physical hygiene, but extend to the depth of the soul, soul and thought. This series of essays explores the concept of "moral washing" or "spiritual purification" (tazkiya) as presented in the Qur'an, and we try to link it to a deeper understanding of the verses of ghusl and purification, including those that command the washing of certain organs in preparation for prayer (which is termed ablution in jurisprudence), emphasizing that this symbolic reading does not abolish jurisprudential rulings related to material purity, but rather It enriches our understanding of its purposes.

The concept of washing the face and hands and wiping the head and feet in the Qur'an

As part of the preparation for prayer and not as part of the prayer itself. Based on verse number 6 of Surat Al-Ma'idah, which deals with ablution.

In short, washing the face and hands and wiping the head and feet in the Qur'an is not just a mechanical ritual, but an integrated spiritual and physical preparation process for prayer, and must be understood in the context of preparation and communication with God, not as part of basic prayer movements.

Ablution in the Qur'an: A New Reading Beyond Rituals Towards Intellectual Liberation

The ablution verse in Surat Al-Ma'idah (verse 6) is one of the pivotal verses that paint a Muslim how to prepare for prayer. Throughout the ages, a common understanding has been established that focuses on the practical and physical aspects of this ritual, considering it a physical cleansing with water. However, there is a contemporary reading, presented by some thinkers such as Professor Ibn Odeh Abdul Ghani, that calls for the "liberation" of the meanings of this verse, and the Qur'anic words in general, from the constraints of inherited material understanding, and offers a new interpretation that sees ablution as an intellectual preparation and a process of cognitive purification. To engage in "prayer" in its broadest and most comprehensive sense.

Critique of traditional understanding and call for renewal:

This perspective stems from a critique of the prevailing understanding, which believes that it has remained trapped in old cognitive tools and has not witnessed an evolution that keeps pace with the times. It is considered that limiting ablution, ghusl and tayammum to a narrow physical framework hindered deep reflection and stopped ijtihad. Sticking to the old interpretations and repeating them without trying to understand the verses with new intellectual tools is akin to "cognitive stupidity" – doing the same thing in the same way and waiting for different results.

Ablution as a liberation of the mind and renewal of thought:

This new interpretation suggests that the ablution organs mentioned in the verse carry symbolic connotations beyond their physical meaning:

  1. Face washing: It is not limited to washing the front of the head, but represents cleansing the intellectual "direction" and changing the "facets" with which we look at things. It is a call to get rid of prejudices and false legacies, to look at issues and topics (whether science or understanding of others) with a new and multi-angled perspective, and to free thought from old or extreme tendencies.

  2. Hand washing to utilities: "Hand" here symbolizes the ability to act, influence, move objects and thoughts. "Utilities" are the cognitive and intellectual aids we use in this mobilisation and endeavor. Washing hands to facilities means purifying our capacity to act and renewing our tools and methods of work and research. It is a rejection of inertia and the repetition of the same methods, and a call to adopt new ways of achieving goals and liberating ideas.

  3. Head scanning: "Head" symbolizes the center of leadership, decision-making and key ideas. Clearing the head does not mean just wetting part of it with water, but rather it represents an examination, evaluation and updating of these ideas and leadership approaches using the available tools, whether mental or technical, to reach a deeper understanding and more accurate guidance.

  4. Wipe the legs to the heels: "man" here stands for "vision", path and method. The "heels" symbolically link to the concept of the "Kaaba" as a high-level plan that is capable of continuous development. Scanning the legs to the heels represents a continuous review and evaluation of vision and approach, a relentless pursuit of maximizing thinking and vision ("to the heels"), and constantly developing plans.

Ablution is ready for prayer in its comprehensive sense:

This intellectual and cognitive ablution is the necessary willingness to enter into the "prayer" that this perspective understands beyond limited movements and sayings. Prayer here is the "pillar of religion" and a great matter related to **"achieving the caliphate on earth", and includes every serious endeavor to achieve a noble goal, whether it is scientific research, a project that benefits the nation, or a deep reflection of the Book of God or the understanding of the universe. It requires a new destination, intellectual liberation, and a purification of obstacles.

Washing and Tayammum in a new light:

This symbolic understanding applies to ghusl and tayammum as well. **"Ghusl"** from janaabah represents a comprehensive intellectual and cognitive purification of obstacles that prevent the integrity of thinking (such as preconceptions, legacies, and sterile arguments). Tayammum in the good level when there is no "water" (as a symbol of the absence of clear understanding or direct content), is not just a forced alternative, but a call not to stop and give up, and to continue to seek and research using the available qualifications and possibilities ("the good level"). Until understanding becomes clear and the goal is achieved.

Conclusion: Towards a renewed and effective understanding:

Freeing the meanings of the Qur'an, including the verse of ablution, from material and inherited constraints opens up broad horizons for understanding and application. This new reading, which links ablution to intellectual readiness and purification of the tools of knowledge, invites us to reconsider our relationship with the Qur'anic text, and to revive diligence and deep reflection using all the tools of knowledge at our disposal. It is a call to make the teachings of the Qur'an, including ablution and prayer, a driving force for intellectual renewal and practical progress in all aspects of life, in order to realize that the Qur'an is a book valid for all times and places.

Moral washing and self-purification in the Qur'an: purifying the inner is the path of the farmer

The Holy Qur'an is filled with repeated calls to purity, which are not limited to physical hygiene, but extend to the depth of the soul, soul and thought. "Moral washing" in the Qur'anic perspective refers to the process of purifying the human soul of all impurities and evils, whether they are sins and sins, or reprehensible qualities such as arrogance, envy, scarcity and miserliness, or false ideas such as polytheism, superstition and blind imitation of habits that are contrary to the truth. This concept is the essence of what the Holy Qur'an calls the most precise and comprehensive term "acclamation".

God Almighty has made the purification and purification of the soul a fundamental goal of the heavenly messages and a central goal of man's existence on this earth. The farmer and real success in this world and the hereafter are closely and directly linked to it, as the Qur'an clearly declares: "He has succeeded from her zakah* and he has been disappointed with her trampling" (Surah Al-Shams: 9-10). That is, victory and salvation are for those who purify themselves and grow them with goodness, faith and good deeds, and disappointment and loss for those who neglect them and pollute them with shirk, sins and ugly qualities.

The Holy Qur'an also shows that one of the essential tasks of the Prophet Muhammad, may God bless him and grant him peace, and the prophets before him, is to work to purify and purify the souls of the believers, in addition to teaching them the Book and wisdom: "He is the one who sent among the illiterate a messenger from among them to recite his verses to them, to recommend them and teach them the Book and wisdom, even if they were previously in a clear delusion." (Surah Al-Jumu'ah: 2). Therefore, acclamation is not just a secondary virtue, but an essential process in building the Muslim person and achieving the purpose of his existence.

This moral washing and spiritual purification (acclamation) is carried out by various means instructed by the Holy Qur'an, which is like "pure water" that washes the soul's consciousness, the most important of which are:

  1. Sincere repentance and forgiveness: A sincere and sincere return to God Almighty, remorse for sins, and the determination not to return to them, represents an effective washing process that erases the traces of sins and opens a new page with the Creator. The Almighty says: "O you who believe, repent to Allah, repent righteously, may your Lord atone for your evil deeds...﴾ (Surah Al-Tahrim: 8).

  2. Avoiding abomination and abandoning it: What is meant by abomination is everything that is ugly, evil and corrupt, and on top of this abomination and the most dangerous is polytheism in all its forms and forms, as well as apparent and inner obscenities. The divine command is clear: "And your clothes will be cleansed, and the shaking will be abandoned" (Surah Al-Muddaththir: 4-5). Abandoning the abomination is in itself a purification of the soul.

  3. Good deeds: Faith is followed by good deeds, and many good deeds have a direct impact on purifying and purifying the soul. Among the most prominent examples mentioned in the Qur'an is charity, which purifies the soul from the scourge of scarcity and miserliness and develops it through giving and giving: "Take from their wealth a charity that purifies and purifies them with it...﴾ (Surah Al-Tawbah: 103). As well as prayer, remembrance, reading the Qur'an and other acts of worship.

  4. Faith, certainty and useful knowledge: Enlightenment by the light of divine revelation, the consolidation of true faith in God and the knowledge of His names and attributes, and the reflection on His universal and legitimate signs all expel from the heart the darkness of ignorance, doubt and superstition, wash the mind of false ideas, and purify the soul with knowledge and insight.

This inner purification, this deep moral washing, is the solid foundation on which the believer's life is built. As for sensory purity, such as washing and purification with water in preparation for prayer, although it is required for itself as a devotional matter, it also comes as a tangible physical symbol of this inner purification, and a specific means and reminders of it, which we will review in more detail in the following articles when we reflect on the verses of purity and ghusl in the Holy Qur'an.

"And His throne was on water": spiritual water and the basis of the cosmic order as a prelude to understanding purity

After reviewing in the first article the importance of "moral washing" or "acclamation" as a primary Qur'anic goal, we now turn to a unique cosmic verse that provides us with an introduction to understanding the nature of "water" with which this spiritual purification can be carried out. Allah says in Surat Hud: "He created the heavens and the earth in six days and His throne was on water to tell you which of you did the best work...﴾ (Hood: 7).

This verse, with its profound cosmic forms, invites us to go beyond the direct literal understanding that some may imagine, which may suggest a material throne resting on material water before the process of visible creation of the heavens and earth begins. God Almighty is free from the likeness of His creation and from the need for a place or space (there is nothing like Him). Therefore, we can look for deeper symbolic connotations of these keywords: "Throne" and "Water".

Based on this symbolic interpretation, the meaning of "and his throne was on water" becomes as follows: God's absolute sovereignty, cosmic order, and divine governing law (the throne) existed, firmly established, and founded on the principle of life, possibility, knowledge and wisdom (water) even before the heavens and the earth were manifested in their known material form. This means that divine law and order precedes, surrounds, controls, and directs material creation. Life, all possibilities and knowledge are subject to this supreme order (the throne). The universe did not arise from random chaos, but was founded on a solid foundation of order that governs the flow of life, knowledge and possibility.

This symbolic "water"—the water of knowledge, wisdom, and the principle of life guided by divine law—is what we can consider "spiritual water" or "moral water". It is not ordinary water perceived by the senses, but the essence of knowledge, insight, and divine light derived from revelation and enlightened reason. This spiritual water is the true instrument by which the "moral washing" and purification of the soul from the abomination of polytheism, the darkness of ignorance and false ideas are carried out. It is the water that purifies and elevates the soul.

We must not lose sight of the conclusion of the verse that reveals the purpose of this great cosmic foundation: ﴿...May you do a better job. All this system, based on science, wisdom and life guided by law, is the stage carefully prepared to test man, the creature in charge, to show through his quest and work the extent to which he is in harmony with this system and follows the guidance of his Creator, and the extent to which he uses that "spiritual water" to purify himself and improve his work.

In the following article, we will see how this understanding of "spiritual water" can shed new light on the direct commands of purity in the Qur'an, such as ghusl from janaabah.

Washing janaabah in the Qur'an: Transcending Physical Purity to Deep Spiritual Purification

Having explored the concept of acclamation and referred to "spiritual water" as a symbol of divine knowledge and wisdom, we now move on to apply this understanding to one of the main commands of purity in the Qur'an: ghusl from janaabah. Allah the Almighty clearly commands believers to purify after this state: ﴿...And if ye be side by side, be clean...﴾ (Surat Al-Ma'idah: 6), and it is also forbidden to offer prayer in this case until ghusl is done: ﴿...And there is no side except passers-by until they wash...﴾ (Surah An-Nisa: 43).

The direct, stable, and required jurisprudential understanding in practice and practice is that "janaabah" is a state of the greatest event that occurs due to sexual intercourse or the ejaculation of semen, and that "purification" and "ghusl" that are required here is to circulate the entire body with pure water with a specific intention, which is a prerequisite for the validity of prayer and other acts of worship that require great purity. This is indisputable, and the Sunnah has shown how and details it is.

But can these divine commands, in addition to their direct practical meaning, carry a deeper symbolic and moral dimension related to the "moral washing" we have spoken of? Can "janaabah" and "ghusl" be read from it with a broader spiritual perspective?

This spiritual washing is a conscious and deliberate process of getting out of the state of "distance" and "heedlessness" (spiritual janaabah) and returning to a state of serenity, closeness and purity, fully prepared to receive the divine outpouring and engage in "prayer" in its broad sense as a deep connection with God and a purposeful pursuit in life.

With this understanding, ghusl from janaabah becomes more than just an act of physical cleansing; it is a symbol of universal renewal, deep purification, and a conscious return to divine closeness. This symbolic meaning does not weaken the importance of material washing, but rather reinforces it, enriches its purposes and shows the depth of divine wisdom behind it, reminding us that the purity required is not merely outward cleanliness, but a holistic inner serenity.

In the following article, we will look at the other act of purity mentioned in the Qur'an, which is known as ablution, and explore its possible symbolic dimensions.

"Wash your face...": a symbolic reading of the act of purity in the Qur'an (what is known as ablution)

After talking about the greater ghusl (ghusl from janaabah) and its symbolic dimensions, we now turn to the lesser act of purity commanded in the same Qur'anic context, which is the most frequent in a Muslim's daily life in preparation for prayer. The verse of Surat Al-Ma'idah clearly commands: "O you who believe, if you rise to prayer, wash your faces and hands to the companions, and wipe your heads and feet to the heels...﴾ (Table: 6).

This act of washing and wiping specific organs is what the jurists have termed "ablution". It is important to note here, as mentioned earlier, that the word "ablution" as a term does not appear in this term in the text of the Qur'anic verse, but rather the direct command is mentioned by the verbs (wash, anoint) for certain members. A stable jurisprudential understanding, based on the elaboration of the Sunnah of the Prophet, considers this act to be purity from the lesser event, and is a prerequisite for the validity of prayer and other acts of worship that require it.

As we did with ghusl, here we can also, in addition to fully adhering to the practical jurisprudential sense, explore the possible symbolic and moral dimensions of these acts and organs, linking them to the intellectual, psychological, and cognitive readiness for "prayer" that is a connection with God, which can extend to every serious and purposeful pursuit in life that the face of God desires.

Let us consider the organs ordered to purify them and their possible symbolic connotations:

  1. Face washing: The face is the face of man and the mirror of his feelings and purposes, and it is the first thing he sees and knows about. Symbolically, the face may represent the intellectual and psychological "direction" of man. Washing the face may symbolize:

  2. Hand washing to the companion: The hand is the instrument of action, action, gain, give and take. And the elbow (as a joint that helps the movement and the extent of the impact) may symbolize the means and tools we use. Symbolically, handwashing to utilities may represent:

  3. Head scanning: The head is the center of leadership, thinking, planning and decision-making, and the repository of ideas and beliefs. Wiping (which is lighter than washing) may symbolize updating, revision, and purification. Symbolically, head scanning may represent:

  4. Wipe the legs to the heels: The leg is the tool of striving, moving and going down a path. The heel (which represents the end of the foot or the fulcrum and height) may symbolize the end, the end or the desired level. Symbolically, wiping the legs to the heels may represent:

With this symbolic reading, the act of purification (ablution) becomes a "complete intellectual and psychological readiness program". It is a process of revision, purification and renewal of the most important aspects of the human personality: destination and purpose (face), action and instrument (hands), thought and leadership (head), pursuit and method (the two legs). All this is in preparation for standing in God's hands in prayer, or to engage consciously, serenity, and effectiveness in any serious work aimed at achieving God's favor and the architecture of the earth.

Once again, we affirm that this symbolic understanding does not replace or eliminate practical understanding, but rather enriches and complements it. In the last article, we will summarize the complementary relationship between sensory purity and moral purity.

Sensory and moral purity: integration that does not contradict in the Qur'anic understanding

After reviewing in previous articles the concept of "moral washing" (acclamation) as a basic Qur'anic goal, and reflecting on the possible symbolic dimensions of "spiritual water" and the acts of purity commanded in the Qur'an, such as ghusl from janaabah and purification of organs known as ablution, we now reach a fundamental and decisive point: emphasizing the complementary relationship between physical sensory purity and spiritual and intellectual moral purity.

As we explore these profound symbolic meanings, it is important to stress and reiterate that these interpretations and interpretations that seek to highlight the esoteric dimension of purity are in no way aimed at abolishing or belittling the importance or necessity of material purity (washing and ablution with pure water, or tayammum at the good level when water is impossible) as clearly stated in the texts of the Holy Qur'an and detailed in the manner and rulings of the Prophet's Sunnah, and unanimously agreed upon by the Ummah.

A comprehensive and balanced understanding of Islam, as presented by the Qur'an and Sunnah, always requires integration and harmony between the apparent and the inner, between the Sharia (practical rulings) and the truth (spiritual purposes and meanings), between body and soul, between action and limbs, orientation of the heart and thought.

The relationship between the two purities is one of complementarity, interaction and mutual influence:

  1. Physical purity remembers and helps moral purity: while performing ablution or washing, invoking intention and consciousness, a Muslim remembers his constant need to purify his interior as well as his appearance. The movement of water on the organs can be a symbol of the movement of the light of faith and knowledge in the heart and mind to wash away the burdens of ignorance, ignorance and guilt.

  2. Moral purity is what gives material purity its soul and depth: ablution or ghusl performed by a Muslim with a present heart and conscious thought in the sense of purification and purification, has a completely different spiritual and psychological effect than simply performing routine formal movements devoid of the soul. Esoteric acclamation is what makes sensory purity a true worship and a means of closeness to God.

  3. Both are required and one does not replace the other: a Muslim cannot be satisfied with moral purity (allegedly) and leave the imposed sensory purity as a condition for the validity of his prayer, this is a clear violation of the legal texts. Nor does the faith of the slave complete and the desired fruits of worship be achieved for him if he limits himself to sensory purity and neglects to purify his interior from polytheism, reprehensible morals and deviant ideas.

Conclusion:

Seeking to understand the spiritual and intellectual dimensions of worship, including the commands of ghusl and purification in the Qur'an, is commendable and needed, because it enriches faith, increases insight, and makes worship more vital and influential in the life of a Muslim. This deep understanding helps us to transcend the superficial view of rituals and connect us to the essence and purposes of religion.

However, this endeavor must always be carried out within the framework of balance and complementarity, while fully adhering to the practical legal rulings stipulated and detailed in the Sunnah. A true Muslim is one who strives to achieve both purities in his life: purity of the apparent with pure water in compliance with the command, and purity of the inner with the light of revelation, faith, remembrance, repentance, good deeds and sound thinking in pursuit of spiritual and intellectual perfection and closeness to God Almighty. With this integration between the apparent and the inner, the Muslim will achieve the fruits of true purity and be one of those in whom Allah said: "...God loves the repentant and loves the purified" (Al-Baqarah: 222) – those who are purified with their bodies, hearts, spirits and thoughts.

Series: Does the Holy Qur'an hold numerical secrets for prayer?

Some contemporary interpretations and studies, most notably those presented by Engineer Adnan Al-Rifai and others, propose the existence of a precise and elaborate numerical system within the Qur'anic text that is related to various aspects of religion, including prayer. This system, known as the "numerical miracle", is seen not as a primary source of legislation, but as additional evidence of the completeness, memorization, and miracle of the Qur'an, revealing deeper layers of "inward" meanings. This proposition is based on two main methods to derive information related to the number of prayers and their rak'ahs, and we will elaborate on the topics Next: The direct numerical significance approach to the repetition of words, and the numerical semantics method deduced from literal values and their relationship to the number 19. It is important to emphasize, as the proponents of this proposition themselves stress, that this deduction does not replace the Sunnah of the Prophet and practical frequency, but rather reveals the esoteric connotations of the "well-known and preserved remembrance".

Direct semantics - How does the repetition of words indicate the number of prayers and rak'ahs?

The first approach to reading the numerical connotations of prayer in the Qur'an is based on direct observation of the repetition of key words and phrases related to prayer and its pillars. The proponents of this proposition believe that these repetitions are not random, but correspond accurately to the known numbers of prayers, rak'ahs and prostrations, which is a direct Qur'anic reference. The most prominent examples cited:

  1. Number of prayers (5): The word "prayers" in the plural, which denotes obligatory prayers, appears in the Holy Qur' an exactly five times, which is the same number of obligatory daily prayers (Fajr, Dhuhr, Asr, Maghrib, Isha). The five verses in which the word is mentioned are cited.

  2. Number of rak'ahs (17): The direct command to establish prayer, namely "establish prayer" (singular) and "establish prayer" (plural), were repeated seventeen times throughout the Holy Qur'an. This number corresponds exactly to the total number of rak'ahs imposed per day (2+4+4+3+4 = 17 rak'ahs).

  3. Number of prostrations (34):

This approach is considered a preliminary and direct evidence of the existence of a Qur'anic numerical imprint for basic worship such as prayer.

Accurate calculation methodology - literal values and basically the number 19

While the first approach relies on direct counting, the second approach delves deeper into the structure of the Qur'anic text, based on the theory of numerical miracles, which is pivotally based on the number 19 and its multiples. Engineer Adnan Al-Rifai and others present this proposition with a rigorous and rigorous methodology:

  1. Reliance on Ottoman painting: The basis of counting is the Qur'anic text as depicted in the original Ottoman Qur'ans (the Medina Qur'an is often adopted by the narration of Hafs as a reference for studies).

  2. Count only drawn characters: Characters actually drawn in text are counted, excluding any subsequent human additions such as:

Give a numerical value to the letter: Based on this exact count, a numerical value is given to each letter. This evaluation is not necessarily based on the calculation of traditional alphabetic sentences, but often on a special system associated with the order of repetition of the letter in the Qur'an or a specific system within the framework of the theory.

crafts

Numerical value

crafts

Numerical value

A, I, E, (A, A, E)

1

Going to

15

for

2

D

16

nun

3

L

17

M

4

Going to

18

And,

5

C

19

J, E, Hamza in a chair

6

X

20

e, e

7

U

21

t

8

AM

22

in

9

Z

23

as

10

G

24

t

11

W

25

on

12

I

26

P

13

G

27

s

14

Z

28

The concept of "perfect matter" and the number 19: It is assumed that the sum of the numerical values of Qur'anic units that are integrated in meaning (words, phrases, verses) is often a perfect multiple of the number 19. This is considered evidence of the integrity of the unit and its numerical interdependence.

  1. Deducing the number of rak'ahs by the remainder from dividing by 19: When deducing the number of rak'ahs of a particular prayer:

This methodology, despite its complexity, is the cornerstone of many numerical miracles related to prayer and others.

Application of the numerical methodology - calculating the rak'ahs of the five prayers

Based on the exact methodology described in the previous topic (literal values and the remainder of division by 19), the numerical minus provides practical examples of how to derive the number of rak'ahs for each of the five prayers:

These examples show how the numerical methodology is systematically applied to derive the numbers of rak'ahs by analyzing the numerical values of Qur'anic phrases associated with each prayer and its time.

Context and interpretation - esoteric semantics and their relationship to the Sunnah and frequency

After reviewing the two approaches (direct counting and numerical calculation), the sponsors of this proposal emphasize several important contextual and explanatory points:

  1. Esoteric semantics: These numerical results are seen as revealing the "inner connotations" of the Qur'anic text. That is, they are meanings and information inherent in the depth of the text that transcends the immediate apparent meaning, and indicates deeper layers of wisdom and miracles.

  2. The Qur'an is an explanation of everything: These deductions are evidence of the comprehensiveness of the Qur'an and its being a "clarification of everything", since essential details such as the numbers of rak'ahs are, according to this argument, embedded in its numerical structure.

  3. Not a substitute for Sunnah and frequency: This is a focal point that the speaker in the original text strongly emphasis. These numerical deductions are not the primary source for knowing how to pray or the number of rak'ahs. The original and approved source is the verbal and actual Sunnah of the Prophet, and what the Ummah has transmitted with practical frequency generation after generation since the time of the Prophet (peace and blessings of Allaah be upon him). Prayer in its details is from the "well-known and preserved remembrance" that has reached us in such definitive ways.

  4. The role of numerical miracles: The role of these deductions is affirmative and miraculous, as they show part of the miracle of the Qur'an in its numerical structure, confirm what is already known and stable from the Sunnah and frequency, and provide a deeper understanding of the semantics of the text. It is proof of the perfection of the Qur'an and not an independent source of legislation.

  5. Relationship with the sect of Abraham: It links the fact that prayer is from the "memorized remembrance" with the divine command to follow the "melodies of Abraham Hanifa", which is also from the "memorized remembrance". This gives an indication of the depth and authenticity of prayer and its rootedness in the divine message.

  6. Responding to suspicions: This methodology is also used to respond to certain suspicions, such as the statement that the Qur'an only mentions the Fajr and Isha prayers based on the verse of permission. The proponents of this proposition explain that the verse has its own context in the rulings on asking permission and that other texts (such as "the two ends of the day and Zulfa of the night" and "for the sun ...") and their numerical connotations confirm the five prayers.

Conclusion: The numerical presentation of prayer represents an attempt to understand the Qur'anic text and reveal aspects of its miracles, while emphasizing that it is a supportive and certain understanding of what has been established and proven by religion in Sunnah and frequency, and not a substitute for them. It remains diligent in understanding the semantics of the Qur'anic text subject to scientific discussion and evaluation.

Series: "Insights Towards God: A Journey to Transcend the Ordinary and Realize the Truth"

Who is God? Searching for the truth behind the guise of common perceptions

"Who is God?" is a question that may seem simple at first glance, a question whose answers have been received from a young age, and whose contours have been shaped in our minds across the family, society and cultural environment. But are these inherited answers or initial simplifications sufficient to form a true and profound knowledge of the great divine self? Are the common perceptions we hold, often a mixture of folklore, fragmentary interpretations, and fear or innate greed, really capable of quenching the thirst of the soul to reach a firm certainty and understanding in harmony with reason and instinct?

Our journey to the knowledge of God often begins behind a thick curtain woven by intimacy, habit, and indoctrination. We are accustomed to a stereotype of God, which may resemble Him to the creature in its anger and satisfaction, or confine Him to a specific place, or portray Him as a brute force punishing and rewarding purely human logic. These common perceptions, even if some of them have good intentions to approximate the concept, may turn over time into a veil that prevents us from grasping the higher and deeper truth. We are satisfied with the surface, and we are afraid to dive into the depths, so our relationship with God remains superficial, based on Fear or immediate hope, rather than a relationship of knowledge, glorification and love based on understanding and certainty.

Why, then, is this search for truth behind the curtain necessary and urgent? Because a superficial or distorted understanding of God leaves us easy prey to suspicions and contradictions. When our inherited perceptions conflict with God's clear laws in the universe, common sense, or critical reason, doubts begin to creep in. We find ourselves unable to explain many events, or to understand God's wisdom in His decree and destiny. This may lead us either to an intellectual rigidity in which we reject any question. We cling to the heritage, even if it is wrong, or to a backlash in which we deny everything and resort to atheism. Misconception may also justify wrong behaviors such as violence, intolerance or superstition in the name of religion.

The search for a deeper answer to the question "Who is God?" is not an intellectual luxury, but a necessity of faith and mentality. It is an invitation to go beyond superficial indoctrination and embark on a personal journey of deep reflection and critical reflection. This journey is not limited to understanding the "world of creation" that we see and touch (matter, phenomena, creatures, events), but necessarily requires access to the "world of matter" (the world of causes, causes, roots, the world of data, information and divine commands that are the root of everything). The world of matter is the deepest reality that drives the world of creation, and truly understanding God requires trying to understand this world. This journey into the world of command requires tools that may differ from the mere senses and the physical mind, it needs faith as a "key". , and to the "heart" as a center for receiving and contemplating these unseen truths.

At every moment, we swim in a vast sea of divine "data"—information, commands, signs, manifestations, messages (what we call coincidences). These data, sources indicate, outnumber and multiply the number of physical creatures we see. Understanding how this data works, its sources (the good tree and the malicious tree), and how it is received and filtered through the heart, is the key to understanding God's management of the world of creation and its relationship to us.

This journey does not mean rejecting everything we have learned, but rather scrutinizing it and presenting it to the test of the Holy Qur'an by understanding its authentic language, contexts and purposes ("in a clear Arabic tongue"), and at the test of God's fixed laws in the universe and souls (which are the manifestation of data in the world of creation), and at the test of sound reason and pure instinct.

In this series, "Insights into God", we will try together to gradually lift this curtain. We will not provide ready-made answers, but we will ask the right questions and explore the right approach to reach a more original and deep understanding, as they combine the worlds of command and creation. We will dive into the meaning of absolute purity, and understand how God is manifested in His Sunnah and statements, how we read His verses in the written book and the visible universe, and how we deal with Him with supplication, worship, and attention to His messages in a manner befitting His majesty and greatness. One of the most important evidence we will rely on in Our journey is the "authenticity of the Qur'an", that is, its ability to provide self-proof through its conformity with the reality we live in.

It is an invitation to a journey from indoctrination to certainty, from common perceptions to deep insights, from settling for the world of creation to trying to enter the world of matter. It may be a journey that may be arduous, but it is undoubtedly the most important journey in the life of every human being who seeks the truth, the meaning of his existence and his relationship with his Creator. Are you ready to start this journey with us?

Your Blue Fingerprint, O Qur'an: How does the Qur'an prove its divine source and relate to our reality (the concept of credibility)?

Introduction: The Search for Self-Evidence in the Age of Doubts

In our journey to seek God's truth and message, the Holy Qur'an stands out as the last of the heavenly books and the seal of the messages. But in an age of information, doubts and critical questions, how can we be sure that this great book is truly the word of God the Creator and not just a brilliant human work of the seventh century?

One might say: The testimony of history, the faith of the early companions, frequent narrations, or even linguistic and rhetorical miracles are enough. All of these are valuable and important guides for those who trust them. But are these "external" proofs—based on history or the testimony of others—enough to convince a contemporary person who did not live through that period, someone from a different cultural background, or a critical mind looking for concrete and renewed evidence? Are the miraculous physical miracles given to the previous apostles (such as the staff of Moses or Jesus' resurrection of the dead), which we have not witnessed ourselves, sufficient as conclusive proof for us today?

Logic requires, and deep faith requires, that the strongest evidence of the truthfulness of the Qur'an stems from within it, and from its direct connection to our reality that we live, experience and discover. The Qur'an itself must bear its "blue imprint" – its own documentary mark – which proves its divine source to every seeker of truth at all times and places. Here comes the central concept offered to us by deep reflection on the Qur'an: The concept of "authentication".

What is the Qur'anic "authentication"?

Credibility, quite simply, is the principle of congruence. It means that the information, signs and facts mentioned in the Holy Qur'an coincide amazingly and accurately with the realities of the reality we live and discover, whether this reality is cosmic, scientific, psychological, social, or historical.

The basic idea: If the book (the Qur'an) describes with astonishing accuracy details and facts about the universe, the soul, society and history, facts that were unknown at the time of its revelation or that ordinary humans cannot grasp, and then we discover the validity of this information through science, experiment and observation, then this correspondence is strong mental and logical evidence that the source of this book is the same creator and creator of this reality. No one can describe something with such comprehensive accuracy except its maker or creator.

Example of an engineering booklet:

To illustrate the idea, imagine that you bought a complex device and found an instruction manual with it. If you find that this handbook accurately describes the details of the device that you can measure and check yourself (dimensions of a particular piece, shape of a specific opening, the way an internal mechanism works), you will have great confidence in the rest of the information in the manual, even if it is maintenance instructions that you can only check later. Why? Because the accuracy of the verifiable description proves to you that the author of the brochure is the same maker of the device, and therefore He knows how to maintain and operate it.

Types of Quranic authentication:

The Qur'an offers credibility on multiple levels and to different audiences:

  1. Credibility for the People of the Book: The Qur'an presents itself as a "ratifier of what is in their hands" from previous books, and reveals to them what they were hiding or distorting, which proves to the fair People of the Book that it is from the same divine source of their books.

  2. Credibility for subsequent generations (we): The amazing correspondence between the verses of the Qur'an and what modern science reveals in the fields of the universe, astronomy, embryos, psychology, sociology and others. Every scientific discovery that corresponds to a Qur'anic reference is a credible evidence renewed for us. (We will see an example of this in the contemplation of "slippery ascent").

  3. The credibility of the early contemporaries: How did people believe in the Prophet (peace and blessings of Allaah be upon him) before the completion of the Qur'an and without material paranormal? Because the Qur'an directly addressed their social, economic and psychological reality , diagnosing their problems (elite domination, exploitation of religion, fear, tribal polytheism...) and offering them practical solutions and a sense of liberation and empowerment through direct contact with the one God (as manifested in the first verses such as "by Elaf Quraish", the two mu'awdatin, "Do you see the one who lies about religion", "Say, Allah is one"...). The Qur'an was credible to their reality and a solution for their problems.

Integration and entanglement: the power of integrated credibility:

One of the greatness of the Qur'an is that it does not separate these aspects, but rather merges cosmic, legislative, moral and historical verses into a single fabric. This entanglement makes "forgery" or human claim impossible, while at the same time strengthening the argument for credibility; verifiable parts (such as cosmic, psychological, or social verses) believe and document other parts (such as metaphysics or legislation).

The purpose of credibility: facilitation, not challenge:

It is important to understand that the purpose of the Qur'an's presentation of these proofs and credibility is not only to challenge or miraculously demonstrate greatness, but the ultimate goal is to "facilitate" the task of human succession on earth. God wants to help us in our mission, so He presented this book to us as a reliable guide, and put in it these "blue fingerprints" (credibility) so that we can trust Him and rely on Him as an essential tool for knowledge, guidance and the realization of urbanization.

Conclusion: Call to seek credibility:

The concept of "credibility" opens a wide door for us to deal with the Holy Qur'an as a living and renewed book, interacting with our reality and revealing its truthfulness in every age. It is an invitation to every seeker of truth, believer or questioner, to search for for himself this correspondence between the Qur'an and reality, in the universe, souls, society and science. The discovery of this authenticity is a renewed faith, rational and scientific evidence, and it is the strongest self-proof that the Qur'an offers to the worlds as a revelation from the Lord of the worlds.

God is not what they imagine: deconstructing the fallacies of anthropomorphism and the limits of space

In the previous section, we launched a call to seek the truth of God behind the guise of common perceptions, emphasizing that deep understanding requires a journey beyond the apparent world of creation to the world of the inner command, a journey of contemplation, faith, and heart. Now, we begin this journey by dismantling one of the biggest obstacles to correct understanding: the innate human tendency to "humanize" God, that is, to conceive of him with material qualities or to confine him to the boundaries of space and time to which we are familiar.

The first and greatest rule from which we must proceed in our understanding of God is the verse of the universal court: "There is nothing like Him, and He is the All-Hearing and Insightful" (Al-Shura: 11). This verse is the cornerstone of God's "transcendence", that is, His purification and sanctification from any likeness of His creation. He is unique in Himself, in His attributes, and in His actions. Whatever images or forms or forms come to your mind from the world of creatures, God is otherwise.

The fallacy of anthropomorphism (imitation of creation):

Because of our limited imagination and dependence on the senses, we sometimes tend, consciously or unconsciously, to project our human qualities on God. We imagine Him as a being with a body, with organs, or attribute feelings of anger, satisfaction, love, and revenge to Him in the same way that we as human beings experience. In religious texts, we may find words such as "the hand of God", "the face of God", "the wrath of God", and we treat them in their literal and direct physical sense.

Therein lies the danger. Analogy and anthropomorphism are directly in conflict with the Almighty's saying, "There is nothing like Him." These words in Arabic, especially in the eloquence of the Qur'an, carry deeper meanings that go beyond the material sense. "Hand" can mean power or grace, "face" can mean self or intention, and "anger" or "mercy" are qualities worthy of God's majesty and greatness, not resembling the volatile and limited emotions of the creatures. True faith is the proof of the names and attributes that God has established for Himself in the sense appropriate to His perfection and majesty, without Analogy, adaptation, or disruption of its sublime meaning.

The fallacy of confining God to a place:

It is also a common fallacy to try to locate God. We hear those who say "God is in heaven," or imagine the "throne" as a physical place on which God sits sensually. This perception, again, is a projection of our spatial boundaries on the transcendent divineness of space and time. God is the Creator of space and time, so how can He be surrounded by what He created?

When the Qur'an mentions the "elevation" of God on the throne (Taha: 5), or speaks of the "elevation" of God, these are attributes worthy of His greatness and majesty, and do not mean the elevation or equanimity of the material like the equator of the two creatures. It is a level worthy of Him, we do not know how it is, but it indicates the perfection of kingship, authority and domination. God is closer to us than the vein cord with His knowledge and knowledge, and He is above all with His greatness and power, and He is with us wherever we are with His knowledge and care, all without being limited or confined by a place hand.

Who speaks of "we"? And the role of the soul in promoting integrity:

It is also perfectly honorable to understand the forms of divine discourse in the Qur'an accurately, and not to project our direct human understanding on them. As noted in previous proposals, the understanding that God speaks of Himself as "I" or "we" may refer to the "Spirit" (Gabriel and Michal) as executors of the command greatly reinforces this transcendence.

The heart: the window of the world of command and the future of metaphysical data:

But how does this immaterial communication take place? How do we receive guidance, inspiration, or understand beyond phenomena if God is free from direct sensory perception? Here comes into play the pivotal role of the "heart" as described by the sources on which we rely. The heart is not only the pineal muscle, but a metaphysical entity, a divine gentleness, located in the middle of the chest (as distinct from the heart or brain that deals with the senses). This heart is the center of true consciousness, the gateway to the world of matter, and the tool prepared to receive, analyze and understand metaphysical "data" (information, commands, and manifestations coming from God or through the Spirit).

Allah Almighty does not perceive with the physical senses, so seeing Him with sight is impossible in this world (you will not see me), but it can be "seen" with the insight of the heart. A "soft", "transparent" and "sound" heart (except for those who bring God with a healthy heart) (poets: 89) is able to receive these gentle divine data and connect with the world of affairs. As for the "hard" heart (then hardened your hearts) (al-Baqarah: 74), or the one on which there is a "kena" (Covers) (And He made us on their hearts that they could understand Him) (Al-Isra'a: 46), or the one on which there are "locks" (or on the hearts of their locks) (Muhammad: 24), it is a heart that is hidden from receiving the light of guidance and the data coming from the divine source.

The Qur'an's assertion that revelation is revealed directly to the heart supports this understanding. The Almighty says, addressing the Prophet (peace and blessings of Allaah be upon him): "The faithful spirit descended upon your heart to be one of the forebodings" (Al-Shu'ara: 193-194). The heart is the primary recipient of the supreme divine message, not just the brain or sensory tools.

Conclusion:

Establishing the principle of absolute transcendence (nothing like it) requires us to go beyond analogy and anthropomorphism and confine God to a place. It also requires understanding the immaterial mechanism of communication that takes place through the "heart" as a center for receiving metaphysical data coming from the world of matter, the object of revelation and inspiration. A healthy and soft heart is our window toward a deeper understanding of God and the realization of His messages, while a hard, closed heart is a veil that prevents access to truth. This understanding brings us closer to realizing God's true greatness and absolute perfection, and opens the door Before his knowledge is a knowledge worthy of his majesty, a knowledge based on purification of the heart and contemplation of verses with insight, not on mere sensory imagination or material illusions.

God's Unchanging Laws: Understanding the Divine Dispensation between the Order "Be" and the Laws of the Universe (and Data as Their Source)

After we have established in the previous article the principle of God's absolute transcendence from the likeness of creation, and understanding that the heart is the center of receiving guidance and metaphysical data, a fundamental question arises: if God is transcendent and his management is carried out through immaterial mechanisms, what is the nature of these laws and systems that govern the material universe in which we live? And how do we understand the relationship of the absolute divine will ("be and be") to these fixed laws and time stages of creation?

The answer lies in a profound Qur'anic and scientific concept: the concept of "the laws of God". The laws of God are the fixed and steady laws, systems and natures that God Almighty has deposited in His creation – in the material universe, in the human soul, in the movement of societies and history. These Sunnahs are not random or volatile, but rather fixed and do not change, as the Holy Qur'an repeatedly affirms: "You will not find a change for the Sunnah of Allah and you will not find a conversion for the Sunnah of Allah" (Fatir: 43).

Understanding management through the Sunnah (and the manifestation of data):

Understanding God's management of the universe does not come through the perception of His direct and sensory interventions in every small and large, but mainly through an understanding of these laws and laws. When we study the laws of physics, chemistry, biology, or psychological and social laws—we recognize the "how" of God's plan works in His creation.

This is where the understanding of "data" comes into play as the source and origin of these Sunnahs. The laws and systems that we see and study in the "world of creation" (matter and phenomena) are nothing but a material and visible manifestation of commands, estimates and information that exist in the "world of command" (the world of the unseen, the world of data and roots). The cosmic norms are the practical translation of the original divine data that are cause and cause. Understanding this relationship between the world of command (data) and the world of creation (Sunan and Zawahir) gives us a deeper insight into God's wisdom and management.

Binary constant and variable in the same data:

Interestingly, the principle of constant and variable is not limited to the world of creation, but extends to the data world itself, as the sources indicate. There are immutable original data representing the one source and the universal truth (the perfect words of God, the higher principles), and there are variable data representing the manifestations, diversity, and differences in application and detail ("different tastes"). It is this diversity of data that results in the enormous diversity we see in the world of creation, but all this diversity is due to one fixed origin.

"Be and be": the divine command and the activation of statements and Sunnahs:

How do we reconcile the immutability of the Sunan (as a manifestation of data) with God's omnipotence "be", and it will be? The divine command "be" does not mean the abolition of the original data or the Sunnahs resulting from them, but rather it is the one that activates and harnesses the data and norms necessary to achieve the divine purpose.

When God wanted to create the heavens and the earth, it was His command "be" that released the data related to this creation, which in turn manifested itself as laws and physical laws that operated through periods of time (six days). When He wanted to create man, it was His command "be" who activated the data about His creation, which manifested itself as a precise biological tooth that lasted nine months. The divine command is the spark that triggers the work of data, and data manifests itself in the form of laws and laws that govern the world of creation and take time to achieve the end.

Divine temporal dimensions and data management:

This phased creation, which takes place according to the Sunan (as a manifestation of data), takes place within special divine temporal scales that differ from ours. As mentioned earlier, the thousand-year "Day of the Lord" associated with the management of the matter and the angels' lame, may be the time frame in which the great cosmic data is processed, downloaded, and executed by the angels who carry out God's command.

Our responsibility towards the Sunnahs and data:

Recognizing the concept of "God's laws" as a manifestation of the "statements" of the world of matter deepens the understanding of our responsibility. We are dealing with a world governed by precise laws whose origin is divine data. Our understanding of these laws (through science and contemplation) is in fact an attempt to understand part of the data of the world of matter. Our interaction with these laws with our actions and choices is what determines our destinies, according to God's fixed Sunnah (God does not change what people do until they change what is in themselves).

Conclusion:

The understanding of God's "unchanging laws" becomes deeper when we realize that they reveal the "data" of the world of command. These data, which combine immutability and diversity, are the origin that governs everything. The divine command "Be and Be" works by activating these statements and Sunnahs, fulfilling God's will within a precise system that includes time and stages. This understanding frees us from superstition, strengthens our belief based on insight, and pushes us towards conscious dealing with the laws of the universe and life, realizing that they all emanate from one source, Aleem is wise.

Sure, here's an article that brings together the basic ideas we've discussed about the concepts of "water," "equator," "throne," and "Rahman," while trying to connect them harmoniously:

Manifestations of the divine order: a reading in the concepts of water - the throne - the merciful and the equator

The verses of the Holy Qur'an are full of profound vocabulary, which transcends the direct apparent meanings to wider horizons of understanding and reflection. Among these central concepts that open a window into understanding the divine order and its relationship to creation, we find "water", "throne", "merciful", and the verb "equator". Approaching these concepts with an integrated linguistic and contextual perspective reveals a close interconnection and a cosmic vision.

"Water": the source of life and a symbol of spiritual purity

The concept of "water" in the Qur'an is not limited to the well-known material element, the basis of biological life, but extends to include deep spiritual and cognitive connotations. If physical water is "the origin of all living things," there is "spiritual water" that represents the essence of useful science, divine wisdom, and divine guidance. It is this spiritual water that quenches the soul's thirst for knowledge, cleanses the heart of ignorance and delusion, and prepares it to receive divine light.

When the Qur'an states that God "brings down water from heaven to cleanse you with it", it may not be merely physical purification, but goes beyond it to an inner purification, removing Satan's abomination and stabilizing hearts. This "spiritual water" is the medium of purification and moral washing, which is what the soul needs to live a true life, just as the body needs physical water.

"Throne": a symbol of sovereignty and cosmic order

The "throne" is often misunderstood as a physical chair. But in linguistic and contextual analysis, the throne symbolizes absolute sovereignty, divine domination, and the precise cosmic order established by God. It is not just a place, but the embodiment of divine authority and governing laws (God's laws) that regulate the movement of the universe from its smallest atoms to its greatest galaxies.

In the verse "And His throne was on water", we are not talking about a physical throne resting on top of physical water. Rather, God's sovereignty and universal cosmic system (the throne) was based on the principle of "spiritual water"—that is, on the foundation of eternal knowledge, absolute wisdom, and infinite cosmic potential—even before the manifestation of the heavens and the earth in their material form. This means that divine order and law precede and surround material creation.

"Al-Rahman": The manifestation of order and law in the world of creation

The name "Rahman" does not only mean emotional mercy, but is more particularly evident in the material world of creation. If the name "God" is associated with the world of command, the unseen, and legislation, then "Rahman" is the name through which God's vast mercy is manifested in the creation and maintenance of this visible universe. This mercy is not just an emotion, but a precise system and fixed laws that God has deposited in creation to ensure its continuity and balance.

The natural laws that govern the universe—the laws of physics, chemistry, astronomy, and biology—are essentially the "laws of the Most Merciful" or its unchanging norms. "Rahman" in this sense is the guarantor of order, harmony and consistency in the world of creation, and is the source of the network of causal links and relationships that preserve the balance of the universe and prevent its chaos.

"Level": the realization of the system and its stability

The verb "equator" in the Almighty's saying, "The Most Merciful on the Throne is leveled" does not mean physical equator sitting worthy of the two creatures. Rather, it is an equator worthy of God's majesty and greatness, indicating the perfection of kingship, authority and domination, and the fulfillment and stability of divine order. It means that the divine system of creation and formation, manifested through the name of the Most Merciful, has been established, established and realized on this "throne" – that is, on this universal cosmic order. This stability is necessary in order for man to understand and learn from the laws of the universe, which is what It refers to a purpose "to learn the number of years and the arithmetic."

Integrated Conclusion:

The concepts of water, throne, merciful and equator together paint an integrated picture of the divine order. Spiritual water (science, wisdom and possibility) is the foundation on which the throne was founded (sovereignty and cosmic order). Rahman is the manifestation of this sovereignty and order in the material world of creation through immutable laws. Equator is the realization, stability and stability of this system.

Understanding these concepts in this depth opens up prospects for us to see the universe as an open book that indicates the greatness, mercy and order of its Creator, and invites us to harmonize with this divine order, to strive for the "spiritual water" that purifies and guides us, and to realize that we live in the custody of a "merciful" whose universe has been established on solid foundations of truth and order. This requires us to single out God for worship, in recognition of His absolute lordship, which is manifested in every atom of this organized existence.

Heavenly messages in your day: understanding direct divine intervention as "statements" received by the heart

Introduction:

In our journey to explore a deeper understanding of God, we emphasized the importance of recognizing His management through His fixed cosmic norms that are the manifestation of the "data" of the world of matter. But is God's relationship to His creation limited to these general laws? Or is there a deeper interaction and direct and personal divine communication that touches our daily lives and guides our steps? The sources we reviewed clearly indicate that God Almighty, in addition to His general laws, sends us direct and personal "statements" From the world of matter to the world of creation, to guide, alert and recommend us, through specific and precise mechanisms, the "heart" is the center of its reception and its main interaction.

First mechanism: transmitters (shells as "data" sent):

We may experience everyday events that we consider fleeting "coincidences," but a deep understanding reveals that they are "data sent" from the world. They are not random events, but are, as the sources describe them, "a paid and disconnected order from another system to phish" with a message(s) addressed specifically to you. These transmitters come to "receive you a remembrance" (reminder statements), and this remembrance has only two functions: either it is an "excuse" (statements justifying or opening a path) or a "vow" (warning statements).

The ultimate purpose of these transmitted data is to recommend and elevate man, correct his mistakes, and alert him to correct behavior. It may also be the mechanism by which we receive livelihood data or "what we promise". These transmitted data take a variety of forms in the world of creation: observations, events, encounters, physical pain, psychological feelings... They are all "data" with a message.

The second mechanism: visions and dreams (data in the world of sleep):

The sleep system and visions are another important mechanism for receiving "data" directly from the world of command. During sleep, when the senses calm down and the world of creation has less control, the human soul becomes better able to connect to the world and receive its data through the "heart." A true vision is divine statements that carry a future roadmap, warning, or good news.

Third mechanism: Triggering mental moments (inspirational data):

They are sudden flashes of understanding or inspiration, a "need pecking in the head," that seem to be out of context. They can also be understood as focused and direct "statements" that come from the realm of command and break through the veil of the world of creation to reach the heart directly in a moment of serenity or need. These inspirational data work in integration with messengers and insights.

Conclusion:

Direct divine intervention in our lives is done by sending "data" from the world of matter, which take various forms in the world of creation, such as messengers (coincidences), visions, and mental moments. The heart is the primary tool, the "filter", the "transformer", the center of reception, recognition and interaction with this data. The heart's alertness, serenity, and ability to discern and interact with the source of data are the key to benefiting from this constant divine communication. Responding to these heavenly messages with attention, reflection, and behavior review is the essence of purification, salvation, and elevation in our relationship with God and in the course of our lives.

Contemplation: The Lost Key to Knowledge - Reading the Verses of God in the Book and the Universe (In Search of Authenticity)

In our journey towards a deeper understanding of God, having removed Him from the likeness of creation and conceived His management through His fixed Sunnahs, and having known that the Qur'an provides its own evidence through its "credibility" and conformity with reality, we now reach the essential tool that enables us to read these verses, discover this credibility, and acquire true knowledge: contemplation. Contemplation is not just a passing reading, but a deep mental and heartfelt process that involves reflection, meditation, connection, and conclusion, with the aim of understanding and drawing wisdom from divine messages. It is the key to knowledge that opens up to us the treasures of the written book and the visible universe together.

God has broadcast His signs and messages in two great sources, both of which invite us to reflect and reflect:

1. The recited verses of Allah (The Written Book - the Holy Qur'an):

The Qur'an is a living divine discourse, full of guidance, light and wisdom. Contemplating it requires going beyond superficial reading and settling for uncritically inherited interpretations. True contemplation of the Qur'an entails: understanding language and context, linking verses together, contemplating the purposes and objectives, presenting to reason, instinct and fixed norms, and personal interaction with the message.

2. The visible verses of Allah (The Open Book - the universe and the souls) - and a search for credibility:

The entire universe, from the smallest atom to the largest galaxy, and the human soul in all its complexity, are the open book of God that speaks of His greatness, wisdom and Sunnah. Contemplating these cosmic and psychological verses is not only a great worship that increases faith and strengthens the connection with God, but is also a continuous search for the "credibility" of the Qur'an. How so?

Practical example of authentication: "Sa'ida Zalaqa" (Surat Al-Kahf):

In the story of the owner of the two gardens, the Qur'an describes the consequence of disbelief by grace by saying: "May my Lord bring good from your paradise and send a reckoning from heaven on it, so that it becomes a slippery ascent * or its water becomes a valley... (Cave: 40-41). The phrase "slippery ascent" sounds complex and strange at first glance (climbing and slipping at the same time).

Conclusion:

Contemplation is the missing key to knowledge, and it includes contemplating the verses of the Scriptures and the verses of the visible universe. Contemplating the universe and souls is not only a way to increase faith in God, it is also an ongoing journey to search for the "authenticity" of the Holy Qur'an, and to discover its amazing correspondence with the realities of reality. Every scientific or psychological discovery that corresponds to a Qur'anic reference is a new divine signature that confirms the truth of the message and its divine source. Let us open the eyes of our insights, contemplate with our minds and hearts, to see the signs of God in everything, and to discover the credibility of His Book in all Science.

Not just a text: understanding the Qur'an as a 'communicator' with its unique linguistic system

Introduction: Do we call a spade a spade?

In our journey to reflect on the Qur'an, we use terms to describe it such as "book" or "text". These terms are common and accepted, but are they the most accurate and comprehensive to describe the unique nature of the Qur'an? It offers us, a profound methodological gesture that invites us to reconsider these terms, and return to the term used by the Qur'an to describe itself repeatedly and pivotally: it is (الدكتور عمر شفيع)"Say". Understanding the Qur'an as a "saying" and not just a "text" is not a linguistic luxury, but a methodological key that opens up new horizons for understanding its nature and how to deal with it and manage it..

1. Why "say" and not "text"? Effectiveness and Connectivity:

The word "text" is a relatively newly imported term, often suggesting stability, rigidity, and detachment from reality, as a written structure closed to itself. The word "saying" in the Holy Qur'an carries deeper, more vivid and effective connotations:

2. Tongue as a template to say: accuracy beyond language:

The Qur'an was revealed (in a clear Arabic tongue) (poets: 195). Here we must distinguish between different levels:

Understanding the Qur'an requires understanding the specific and precise "tongue of the Qur'an" that it has written, not just a general knowledge of the "tongue of the Arabs."

3. Units of construction of the Qur'anic saying: "Qula" and "Compound":

To contemplate the "Mosul saying", we need accurate analysis tools for its building blocks:

4. The methodology of "communicating the saying" and "the administration": towards deeper reflection:

Since the Qur'an is a "conductive saying", the best way to manage it, as it is deduced from within, is to trace these connections and connections. It is not enough to contemplate a verse in isolation from its broader context in the sura and the entire Qur'an. Similar and interrelated "sayings" and "compounds" must be traced throughout the Qur'an to understand how the Qur'an interprets itself and builds its integrated system.
This may lead us to a deeper understanding of the act of "adbar" commanded in the Almighty's saying: "Did they not manage to say... ﴾ (The Believers: 68). Edbar (on the weight of fabricated) may be deeper than just contemplation (do), as it is related to "saying" specifically, and includes the meaning of following and closely tracking the system of saying and its internal links, and following it to reach its purposes.

5. The importance of terminological accuracy:

The use of the terms of the Qur'an to describe itself (saying, tongue, detail, remembrance, Furqan...) and contemplating the differences between them and their apparent synonyms (speech, hadith, pronunciation...) opens doors for us to understand the nature of the Qur'an and its multiple functions.

Conclusion: A call to treat the Qur'an as a "living saying of Mosul":

Viewing the Qur'an as a "communicator" with its unique linguistic system, rather than just a rigid "text", changes the way we deal with it. It invites us to:

Let us approach the Qur'an with this authentic methodology, to interact with its living "saying", to trace its "connections", and to practice its "management", to reach a deeper and more authentic understanding of its eternal message.

The whisper of slavery - not the dialogue of peer: the art of supplication - asking for data - and the descent of tranquility

After we have deepened the understanding of God's transcendence, his awareness through his Sunnah and the manifestation of his data, and the importance of contemplation and vigilance of the heart in receiving his direct messages, we now reach one of the most important and special aspects of our practical relationship with God: supplication and communication with him. How should we turn to God in our supplications in line with our deep understanding of His greatness, His transcendence, and the world of the matter that is the source of everything? What kind of response do we hope for?

Many of us may imagine supplication as a normal conversation or a list of requests that we raise, and expect a direct physical response. This conception, although innocent of resorting to God, may lose sight of the necessary politeness and understanding of the unique nature of communication between the Creator and the creature, and between the world of matter and the world of creation.

Supplication: worship, prayer, lack, and request "data" from the source:

First, supplication is essentially a great worship, an acknowledgment of God's lordship, and an acknowledgment of our poverty, weakness, and need. It is a direct link between the slave and his Lord, and the sincere whisper of slavery. But it can also be seen, in light of our understanding of the worlds of matter and creation, as communicating with the world of command to request certain "data" from its original source. When we call for guidance, we ask for statements that guide us; when we call for knowledge, we ask for data that reveals the facts; when we call for sustenance, healing, or relief from anguish, we ask for statements of reasons and estimates that lead to this in the world of creation.

The art of supplication and the literature of requesting data:

If supplication is a request for data from the highest source, it has etiquette that reflects our glorification of God and our understanding of this process:

Honor, glorification and praise: Beginning with praise, praise and glorification of God by His names and attributes is an acknowledgment of the great source from which we ask, and an acknowledgment of His absolute perfection before asking for giving.

Discourse ("Our Lord"): The use of this formula is an evocation of the meanings of lordship and dispensation, and an acknowledgment that we are asking our Lord and Administrator who has the data of all things in his hand.

Distinguishing levels of demand: It may be polite, as we mentioned earlier, to address the absolute divine self ("God") with pure praise and praise, while the request for specific data (worldly needs) is from the masterminded "Lord".

Non-aggression in the request: We do not ask for impossible statements (such as seeing God with sight) or statements that lead to sin or rupture of the womb or contradict His established Sunnahs.

Certainty of answer with submission to wisdom: We seek data knowing that God hears and is able to send them, but we submit to His wisdom in when and how it is sent and manifested in the world of creation.

The descent of tranquility: data of reassurance and direction of the path:

One of the greatest things with which God can respond to the supplication of His sincere servant, or reward His sincere heart, is to bring down "tranquility." Nirvana, as described by the sources, is not just a fleeting psychological feeling, but a special kind of divine data that descends directly on the heart. Its primary function is to house random data traffic and turbulent steps. When the speed of data circulation in the heart increases (due to fear, anxiety, strife, multiple options), man loses his stability and ability to make the right decision. Here comes tranquility as divine statements that slow down this random circulation, calm the heart, and make it focus on the right goal and the steps needed to reach it.

The descent of tranquility, as the verse indicates, often coincides with additional support: "So God sent down His peace upon him and supported him with soldiers you did not see" (Al-Tawbah: 40). These "soldiers you have not seen" can be understood as additional forces or statements of support (angels, angels, inspirations, facilitation of causes...) working in conjunction with the serenity to stabilize the believer and open the way for him.

Allegiance under the tree: the sincere heart and the key to tranquility:

Why did the believers receive tranquility when they were sold under the tree? The verse explains why: ﴿God is pleased with the believers as they pledge allegiance to you under the tree, so he knew what was in their hearts, so he brought tranquility on them and rewarded them with a conquest soon﴾ (Al-Fath: 18). The "tree" here may symbolize, as we understood earlier, the source of good data. The pledge of allegiance underneath was an expression of sincerity of intention and heartfelt readiness to feed on this source and submit to the command of Allah and His Messenger. When God knew this sincerity and readiness in their hearts, He revealed to them the statements of tranquility, and followed them with the statements of the near conquest. This confirms that sincerity of the heart and its willingness to receive statements of truth and goodness is the prerequisite for attaining tranquility and God's support.

Limits of communication: No peer dialogue:

We must emphasize once again that this communication through supplication, receiving data and tranquility is different from human dialogue. We do not wait for a voice response, but we wait for the impact of these statements on our hearts, minds and lives: tranquility, guidance, insight, facilitation, opening. God's ways of communicating with us are varied (revelation, messengers, visions, inspiration, sunnah...), and supplication is our primary means of requesting durations and guidance from the source.

Conclusion:

Supplication is the sincere whisper of slavery, a request for guiding data from the realm of command. The response may come in various forms, the greatest of which is the descent of "tranquility" as divine statements that reassure the heart and guide the path, often accompanied by support by soldiers that we do not see. The key to obtaining this tranquility is the sincerity of the heart and its willingness to receive the truth and submit to God's command. Let us turn to God with humbled and lacking hearts, seeking the data of His guidance and tranquility, aware of His greatness and politeness in His discourse.

No injustice today: understanding God's absolute justice and rejecting images of cruelty and absurdity (and the role of the heart in receiving or refraining from guidance)

After navigating the rehab of God's transcendence, exploring the manifestations of His wisdom in His cosmic Sunnahs, realizing the importance of contemplation, and being polite with the etiquette of supplication, communicating with Him, and understanding the heart as a center for receiving data, we reach another essential pillar of the correct understanding of God, which is the firm belief in His absolute justice and the negation of any blemish injustice, cruelty or tampering with His actions and judgment, while understanding the responsibility of man to receive guidance or refuse it.

One of the greatest things that reassures the believer's heart and soothes his soul is the certainty that his Lord, who worships him and turns to him, is justice who does not oppress an atom. The Holy Qur'an confirms this fact in many places and in categorical forms: "God does not oppress people, but the people themselves are oppressed" (Yunus: 44), "And your Lord did not bring darkness to the slaves" (Chapter: 46). Injustice is a deficiency and a defect, and God Almighty is free from every deficiency and defect, He has absolute perfection in all His attributes and actions..

Deconstructing the images of injustice attributed to God:

Unfortunately, some religious perceptions are infiltrated by distorted images that attribute to God actions that are contrary to His absolute justice and vast mercy. These perceptions often stem from a fragmentary literal understanding of the texts, from the projection of human feelings and emotions on the divine, or from an inability to understand God's wisdom in afflictions and calamities:

  1. Perception of punishment as "sadistic healing and revenge": As explained earlier, God's punishment is a just result of man's actions and his violation of the Sunnah and Sharia, not personal revenge or healing. The suffering that may befall a person as a result of ignoring messages is a process of "purification and purification" and a natural consequence of wrong behavior.

  2. God's conception of "cursing and cursing": the reprehensible descriptions of some disobedient people in the Qur'an are to show the truth of their condition and their degeneration due to their actions, not cursing in the human sense.

  3. Affliction is portrayed as "absurdity or injustice": afflictions take place according to the laws of God, and have multiple rulings related to testing, scrutiny, and raising grades, and are not in vain or injustice.

A healthy heart and a blocked heart: the responsibility of man to receive guidance:

And here comes an important point concerning God's justice: Why not all people be guided if God wants them to be guided? Is the lack of guidance of some unjust to Him? The answer lies in understanding the role of the heart and the responsibility of man. As we have known, the heart is the center of receiving divine data and guidance. God sends His signs and statements to everyone, but not all hearts are equally willing to receive:

Therefore, the lack of understanding of the Qur'an by some or their reluctance to guide is not an injustice from God, but rather a natural and just consequence of the state of their hearts, which have withheld themselves by choice from receiving the statements of truth, either because of the accumulation of sins, attachment to false statements, or insistence on disbelief.

God's justice and mercy go hand in hand:

The door of repentance is always open to those who want to return sincerely, for God's mercy precedes his wrath and his pardon is wider than his punishment. Even the seal on the hearts may not be final in this world if the intention of repentance is true. God's justice requires that every soul be held accountable for what it has earned, and His mercy requires opening the door of forgiveness to those who repent.

Conclusion:

Faith in God's absolute justice is a safety valve against despair and despair, and a source of reassurance. We must purify our perceptions of God from all imperfection of injustice, cruelty or absurdity. The lack of guidance of some is not an injustice from it, but rather a just result of the state of their hearts, which have withheld themselves from receiving the statements of truth by their choice and reluctance, whether by accumulating "locks" and "locks" or by "drinking" the statements of falsehood. Let us seek to purify our hearts and make them intact and soft, capable of receiving the light of guidance, and let us submit to the profound wisdom of God in All his judgment and destiny.

Why does a perfect god allow evil? Deconstructing the dilemma and understanding wisdom (and the role of feeding from the two data trees)

The problem of the existence of evil in a world whose Creator is supposed to be omnipresent, omnipotent, and omniscient is one of the oldest and most complex intellectual challenges. How can a perfect God allow pain, injustice, and corruption to exist? Doesn't this contradict his qualities?

But is the existence of evil really a "dilemma" that contradicts faith? Through a method of reflection and deep understanding, we can deconstruct this problem, discovering that the existence of evil does not contradict the existence of a perfect God, but may have great wisdom related to the nature of creation, human choice, and the sources of the "data" we receive.

First: Confirmation of certainty and stability of the asset:

We reaffirm: the certainty of the existence of the first eternal actor and his perfect attributes is established by proof, and does not disappear by doubt or ignorance of some of the details of wisdom in his judgment.

Second: Separation between the two systems: eternal and incidental:

Evil in its dual sense (good/evil) belongs to the incident system (the world of creation) and the eternal system (the Sunday God, pure goodness) cannot be judged with its causes.

Third: The Source of Evil: Feeding from the "malicious tree" by human choice:

Here we offer a profound interpretation inspired by the sources at hand and from a powerful Qur'anic metaphor: the metaphor of the two trees as a source of data on which the heart feeds.

In the world of matter and the world of creation, it is conceivable that there are two main sources of data, information and influences that man receives and shapes his consciousness and behavior:

"The good tree": as described in the Qur'an (a good word as a good tree whose origin is fixed and whose branch is in heaven * bears fruit all the time with the permission of its Lord) (Ibrahim: 24-25). This tree represents the source of pure and good divine data: revelation, guidance, common sense, useful knowledge, divine inspiration, tranquility, halal livelihood, kind words, positive and constructive thoughts. Feeding from this tree yields goodness, growth and elevation.

"The cursed/malicious tree": corresponding to it, which is also referred to in the Qur'an (and the cursed tree in the Qur'an) (Al-Isra'a: 60) and "Like the word malicious, like a malicious tree that has uprooted from above the earth its decision" (Ibrahim: 26). This tree represents the source of harmful and malicious data: Satan's whispers and temptations, misleading passions, ignorance, negative and destructive thoughts, misleading media, suspicions, forbidden desires, malicious words. Feeding from this tree yields corruption, misery and deviation.

Freedom of choice and responsibility to feed:

The free conscious human soul has been given the power to choose: from which sources it will feed? What kind of data will it allow her heart to receive and interact with it?

Feeding from the "malicious tree" is the main reason for the appearance of evil:

Herein lies the key to understanding the existence of evil in human actions. When man chooses, consciously and willingly, to feed on the data of the malicious tree (following his whims, listening to Satan's whispers, consuming misleading media content, indulging in negative thoughts...), these corrupt statements affect his heart, thinking and behavior. The inevitable result of this malignant feeding is the appearance of "evils" (Fusus has the devil to show them what has been revealed about them from their misdeeds... When they tasted the tree, it seemed to them that they were wrong" (Al-A'raf: 20-22). The bad things here are evils, ugly deeds, exposure of defects, the emergence of corruption, both individually and collectively.

The story of Adam (peace be upon him) and eating from the tree that he forbade is a symbol of this process. The tree itself was not evil, but eating from it (i.e., receiving statements of satanic seduction and favoring it over divine command) led to the "bad nomads."

Therefore, the evil we see emanating from humans is not a direct creation of God, but a natural and logical consequence of nurturing man from a malicious data source of his own free choice. God allowed the existence of the two trees, and allowed freedom of choice (which is necessary for affliction and commission), but He did not command evil and did not accept it, but warned against it and sent the statements of the good tree (revelation and guidance) to resist it.

Located between the two trees:

The ideal state is to live 100% on the data of the good tree, and this is the case of prophets and close righteous, which leads to absolute goodness. But the reality is that most people, to varying degrees, confuse feeding from the two sources, and they emit good and evil according to the predominance of good or malicious statements on their hearts in a given situation. This explains the complexity of the human psyche and societies.

Fourth: Evil as a Sign of the Last Day:

This understanding of the necessity of the Last Day remains reinforced. Since man is responsible for his choice of the source of his data, and for the evils that come from him as a result, and since justice may not be fully achieved in this world, there must be a day of judgment and just punishment for this choice and for its fruits.

Conclusion:

The "dilemma of evil" disintegrates when we understand it in the context of the conscious freedom of the human soul and its choice of the source of its "data". The perfect and benevolent God did not create evil in the first place, but created a system that includes the possibility of choosing between a good data source (the good tree) and a malicious data source (the cursed tree). The evil that appears in the actions of human beings is an inevitable consequence of feeding them from the malicious tree by choice. This does not contradict God's perfection, but rather affirms His justice and wisdom in creating man free and responsible, and stresses the necessity of the Last Day to achieve retribution. Fair.

The wisdom of proverbs - not the appearance of analogy: a new understanding of the proverbs of animals in the Qur'an (and the manifestations of the two trees)

Introduction:

The Qur'an masterfully uses proverbs as a powerful rhetorical and pedagogical tool to approximate meanings, embody situations and establish lessons. Among these proverbs he used the names of animals such as donkey and dog, and even referred to the metamorphosis of some disobedient monkeys and pigs. A literal or superficial understanding of these verses may mistakenly suggest that the Qur'an adopts insulting language or aims to merely liken man to animals in derogation of him. But the method of reflection that seeks deep meaning and transcends the appearance of the word, and which sees the universe and the Qur'an as an integrated whole, reveals These parables carry much deeper judgments and connotations than just a literal analogy, and they are often the embodiment and depiction of the human condition and its relationship to the sources of "data" from which it feeds, i.e. its relationship to the good tree and the malicious tree that we discussed earlier.

Transcending the literal meaning: searching for the likeness (and nutritional status):

The essence of the parable is not in the perfect correspondence between the likeness and the likeness, but in the face of the intentional likeness that the Qur'an wants to highlight, which often reflects the state of the human heart and soul as a result of being nourished by one of the two sources. When we read these parables with reflection, we find that the focus is not on the animal itself as an organism, but on a particular trait or condition that is projected on reprehensible human behavior emanating from a human soul that has chosen to feed from the malicious tree or neglected to feed from the good tree:

Like a donkey carrying books (Friday: 5): The similarity here is the lack of use of the precious lamb. This represents the case of those who nominate formally from the data of the "good tree" (carrying books, reading science, receiving revelation-books), but whose heart is closed or hard because it is nourished by other malicious sources or because the mechanism of cardiac contemplation is not activated, so that they do not interact with these good data, do not benefit from them and do not act on them. He takes the husks and leaves the pulp, just like carrying treasures on his back without knowing their value or benefiting from them. It is a dichotomy between receiving statements of truth and not translating them into reality and behavior due to cardiac malnutrition.

Like a breathless dog (Al-A'raf: 176): the likeness is constant and uninterrupted panting, anxiety and instability. This state represents the one who is nourished mainly by the malicious statements of the tree (passion, extreme attachment to the world, keenness, greed, hostility to the truth) after having had the opportunity to feed from the good tree ("Break off from our signs"). This malicious nourishment bequeaths a state of dissatisfaction, greed and constant anxiety, so that he does not calm down, whether he preaches or not, because he has become a prisoner of the statements of passion and greed that imbibe his heart.

Mutant monkeys and pigs (table: 60, cow: 65, customs: 166): As we have explained, this is primarily a behavioral, moral and spiritual metamorphosis. Monkeys represent feeding on the data of blind imitation, statements of absurdity, amusement and lack of seriousness, and pigs represent feeding on the statements of evil and vile lusts and accepting the deceit. It is a description of the state of the human soul, which has completely degenerated as a result of its insistence on feeding on the lowest types of malicious tree data, and its intense rebellion against the data of the good tree. Their external behavior has become a direct reflection of their internal food source. Malignant.

Proverbs reveal the source of behavior:

With this understanding, Qur'anic proverbs become revealing tools not merely for outward behavior, but for the source of that behavior, that is, for the quality of the "data" on which the human heart and soul feed. It connects the inner world (the heart and its data sources: the good or malicious tree) and the outside world (behavior, morality, fruits).

Criticism of the "interpretation myths":

Misconception that focuses on outward insult or direct insult ignores this profound wisdom, and departs from the spirit of the Qur'an, which aims to educate, acclamate and reveal the truths and diseases of souls resulting from their sources of intellectual and spiritual nourishment.

Conclusion: Proverbs are tools for reflecting on our sources:

We should treat Qur'anic proverbs as powerful tools for reflection and consideration. It is not intended to insult man, but rather invites us to consider the sources of data with which we feed our hearts and minds. Do we feed on the good tree so that it bears fruit in us with integrity, understanding and good deeds? Or do we feed on the malicious tree so that its misdeeds appear in our behavior and morals, so that in that reprehensible case we resemble the donkey in its lack of benefit, or the dog in its panting, or monkeys and pigs in its degradation of behavior? Deep reflection on these parables reveals the eloquence and wisdom of the Qur'an in diagnosing the diseases of souls and linking them to their sources, and invites us to review and purify the sources of our "data" and choose good food for our hearts and souls.

Stability and Movement: How the Divine Order Manifests in the Universe and the Qur'an (as a System of Data and Integration in Credibility)

When we contemplate the universe around us, from the atom to the galaxy, we notice a magnificent system that combines two complementary aspects: stability on the one hand, and motion, change and dynamism on the other. This delicate balance is not just a coincidence, but an intrinsic attribute that reflects the wisdom and ability of the Maker. What is striking is that this very principle – the balance between the fixed and the mobile – is clearly manifested in the approach of the Holy Qur'an and its guidance to humanity, which strongly indicates the unity of the source and the unity of the system that governs creation and command. It can be understood This equilibrium and this integration are more profound if we look at it from the perspective of "data" and through the concept of "credibility".

First: The universe between fixed data and changing manifestations:

The physical universe we live in is a manifestation of data coming from the world of matter, and this manifestation combines stability and motion:

The universe is an elaborate "data" system that combines a fixed asset that allows stability and a moving manifestation that allows evolution and life.

Second: The Qur'an and the Hanifiya Method: Fixed Data and Mobile Applications:

The Holy Qur'an offers a way of life that follows the same system: the balance between the fixed and the mobile in its divine "statements". This is the essence of the "Hanifiya method":

Borrowing the good tree as a fixed asset of data: This balance can be understood by borrowing the "good tree" (its origin is fixed and its branch is in the sky), the origin (basic data) is constant, and the branches and fruits (manifestations and applications) are mobile and renewable.

Third: The strange parallel and "credibility" as evidence of the unity of the source:

The existence of this amazing harmony between the system of the "data" of the universe and the system of the "data" of the Qur'an – both based on the delicate balance between the constant and the variable – is a strong evidence of the unity of the source. He who designed the data of the universe with this wonderful system is the same one who revealed the data of revelation with this wise method.

Here, the concept of "credibility" is manifested as one of the most important and clear manifestations of this complementarity and unity of source. How?
The world of creation (the universe and souls) believes the world of command (the Qur'an).
When we discover a scientific truth in the universe or in the human soul through research and experiment, and then find that the Qur'an referred to this fact with astonishing precision centuries ago, this correspondence is not just a coincidence, but a "credibility". It means that the visible book (the universe) confirms the truth of the written book (the Qur'an), and both testify to the other because they come from the same knowledgeable and wise source. "We will show them our signs in the horizons and in themselves until they realize that it is the truth" (detailed: 53). Credibility is the practical proof of the unity of the system of creation and command and the unity of their source.

This reinforces our understanding of the concept of "building stability and content movement" in the Qur'an. The structure (text, original data) is fixed, but the content (understanding, application, manifestation) interacts with the movement of the universe and reality and is constantly renewed, and the "credibility" reveals this strange harmony between them.

Conclusion:

The principle of "constancy and movement" is clearly manifested in the order of the universe and the system of the Qur'an, and can be understood more deeply through the perspective of "data". "Authentication" – that is, the correspondence of some kind of Qur'an with the realities of the universe and the soul – is the practical proof and the greatest manifestation of this complementarity and the unity of the divine source. Understanding this balance and this credibility helps us to see the wisdom in creation and command, and gives us a balanced approach to life: we stick to the original and fixed data, we embark on a conscious and renewed Hanifiya movement to apply them, and we constantly search for the authenticity of the Qur'an in reality to increase our certainty and deepen our understanding.

"And to the remembrance of God is great": remembrance as an energy gate for permanent communication and the pulse of living monotheism

Introduction:

In our journey toward a deeper understanding of God and His presence in our lives, we often focus on major ritual worship such as prayer, fasting, and pilgrimage as cornerstones of the relationship with the Creator. Indeed, these worships have their great place and deep secrets. But there is a fundamental worship, which may seem simple on the surface, but in fact it represents the beating axis, the uninterrupted cord, and the compass that guides all other worship towards its proper purpose: It is the "remembrance of God". This remembrance, as we shall explore, is not just a repetition of words, but a state of consciousness, a way of life, a great energy gate that opens up the horizons of constant contact with the source of existence, strength and wisdom.

Prayer is a gateway to "remembrance":

We may be surprised by this proposition, as prayer in our minds is the pillar of religion and the greatest kinship. Yes, but why? The Holy Qur'an reveals to us the ultimate purpose of establishing prayer in a direct speech from God to Moses, peace be upon him: "I am God, there is no god but me, so worship me and pray in remembrance of me" (Taha: 14). Prayer, with all its movements, words and reverence, is a means that has been legislated to achieve a deeper and more comprehensive goal, which is "remembrance of God". It is the periodic gate through which we enter five times a day to recharge our consciousness and remind us of our connection with God, and to draw strength and reassurance.

"And to the remembrance of Allah is great": The Greatest Energy Gate:

But is this connection and energy limited to prayer times only? The Qur'an answers clearly and sets the record straight: "Recite what has been revealed to you from the Book and pray, prayer forbids fornication and evil, and the remembrance of Allah is great, and Allah knows what you do" (Al-Ankabut: 45).

"Remembrance of God" is greater than just prayer as a ritual. It is the permanent and continuous state of awareness of connection with God, it is the greatest energy gate that does not close. While prayer times are important periodic gates for resetting and reminding, the "remembrance of God" is the constant current that keeps us connected to the divine source at all moments of our lives, in our movements and dwellings, in our work and emptiness, in our intensity and prosperity.

What is "male" in its overarching sense?

Dhikr here is not just mentioning the tongue (praise, exaltation, asking for forgiveness...) although this is an important part of it and a means to achieve it. Rather, it is:

  1. Remembrance of the heart: evoking God's greatness, majesty, power, mercy, and knowledge and surrounding Him in every situation. It is the constant feeling that He is with us, seeing and hearing us, and that we are in His presence. It is to observe Him in private and in public.

  2. Remembrance of reason: contemplating the universal and Qur'anic verses of God, contemplating His Sunnah in creation and command, and seeking to understand His wisdom in His judgment and destiny.

  3. Remembrance of the prey: Translating this heart and mental awareness into action and behavior pleasing to God, by obeying commands, avoiding prohibitions, striving to build the earth and spreading goodness.

Male: The key to strength, stability and elevation:

When man lives in a perpetual state of "male", connected to his consciousness of the divine source, he acquires inner strength and fortitude that transcends any challenge or earthly problem. How so?

How to open the gate of remembrance?

Opening and maintaining this gate requires struggle and flexibility, and its most important means are:

Conclusion:

"Remembrance of God" is not just worship among other acts of worship, but is the spirit and essence of all worship, a way of life based on constant awareness of the connection with the Creator. It is the greatest and continuous energy gate that opens up to us the horizons of strength, tranquility, wisdom and elevation. While prayer is the periodic gate, remembrance is the uninterrupted current. Let us make the remembrance of God present in our hearts, minds, tongues and souls, so that we may live connected to the source, aware of its greatness, drawing strength and help from it, so that we may live its monotheism in all The details of our lives.

Who is your God and who is your Lord? Revealing the references and sources of education in our lives

Introduction:

In our quest for a deeper understanding of God, we often focus on His attributes and actions, but there is a crucial aspect of this journey that concerns us: Who is the entity or principle to which we are wholly addressed and considered our supreme authority? And who is the source that shapes our consciousness, nurtures our values, and guides our behavior? The Qur'anic Jurisprudence of the Tongue, as reviewed in our dialogues, provides us with a subtle and pivotal distinction between the concepts of "God" and "Lord"., a distinction that reveals to us the truth about our orientations and the sources of our formation, and helps us to detect any hidden trap or false paths.

"God": the axis of orientation and the source of references:

The word "God" in the Qur'anic concept, as highlighted by this profound philological jurisprudence, is not necessarily limited to the divine self "God". Rather, "God" is what man deifies and addresses him completely, making him the supreme source and final reference for his thought, science, psychology and values. It is the pole around which human life revolves and on which his perceptions and decisions are built, even if he does not admit it explicitly.

This "God" may be the one and only God, and this is the essence of monotheism that liberates man and connects him to the source of truth and perfection. However, as the Qur'an clearly warns, "Have you seen the one who has taken his god as his passion?" (Jathiya: 23), man may take other gods apart from God without realizing it. Personal passions, unbridled desires, volatile passions may become the guide and controller, that is, the actual "God" that we command and end up ending. So may it be Satan, or outdated traditions. which we sanctify, or the tyrannical power we fear and obey, or any thought, principle, or person who is given this supreme authority in determining right and wrong and values, is our true "God." Knowing your true "God", from whom you already derive your final references, is the first and essential step in determining your spiritual and intellectual identity and your direction in life.

"Lord": Master, educator and source of strength:

The word "Lord", on the other hand, carries with it the meaning of master, owner, educator, manager, reformer, who takes care of something, nurtures, develops and directs it. Although the only absolute "Lord" is Allah (Lord of the Worlds, Lord and King of all things), the Qur'anic text and language acknowledge that the term may be used in other contexts to refer to those who play the role of education, guidance and care in a restricted and limited manner (such as the head of the family, the employer, and even in the words of Joseph (peace be upon him) to the prison owner: "Remember me with your Lord").

The great importance of the concept of "Lord" in the journey of consciousness lies in his role as a source of education and guidance that shapes human consciousness, behavior and values. The fundamental question here is: Who "educates" you, charges your data, nourishes your heart, and guides your actions and decisions? Who do you derive your knowledge, concepts, and values on which you build your life?

Your Lord may be God Almighty, who educates you through His cosmic and Quranic verses, and through His messengers and direct guidance through (messengers, visions and inspiration). This is the true Lord's education. However, it may be your actual "Lord" who shapes your convictions and behavior is the devil who commands evil and fornication and adorns falsehood, or it may be outdated norms and traditions that educate you and control your reactions unconsciously, or it may be an elder, thinker, social system, media, or even a group of friends. They are the ones who nurture your ideas, guide your convictions, and set the criteria for acceptance and rejection for you. The story of Joseph highlights that God is the "Lord" of truth who raised him and brought him knowledge and wisdom (Lord, you have come to me from the king and taught me from the interpretation of hadiths) (Joseph: 101).

Conclusion: The need for awareness of reference and education:

The delicate distinction between "God" and "Lord" is not an intellectual luxury, but a crucial practical tool for the journey of self-awareness and spirituality. It invites us all to pause for a critical and honest review:

Only through this awareness and discernment can we discover any hidden polytheism in our lives, break free from imaginary slavery, and sincerely begin the journey of uniting our orientation towards God alone, God and Lord.

There is no god but Allah": The unification of God and God as a way of life and the salvation of a nation

Introduction:

After our journey of exploring insights about God, honoring Him, understanding His Sunnah and management, and how to communicate with Him, and having revealed the importance of distinguishing between "God" as a supreme authority and "God" as a source of education and guidance, we now reach the essence, spirit and supreme word of Islam: "There is no god but Allah". This great Word is not merely a verbal testimony, but, when deeply understood and applied honestly, represents an integrated way of life, the true way to unite God and the Lord in our journey, and the key to salvation and liberation for the individual and the nation.

"There is no god but Allah": matching Lord and God

The danger of confusing or separating "God" with "God" is that it inevitably leads to shirk or delusion, even if man does not admit it. We may think that we worship "God" as "God", and address Him with prayer and supplication, but in the reality of our daily lives, we may receive our upbringing, guidance, values and standards from another "God": passion, Satan, traditions, society, media, personalities we sanctify... Schizophrenia and spiritual and intellectual schizophrenia occur.

Here the greatness of "There is no god but God" is manifested in its holistic practical sense. It is a clear and decisive declaration:

At the same time, it is an acknowledgment that:

True and practical monotheism is only complete when "God" corresponds to "God" in man's life. That is, when God Almighty is the only "God" who represents the supreme source of intellectual, psychological and doctrinal reference, and at the same time He is the only "Lord" who represents the source of education, guidance and legislation to which we voluntarily submit, follow His Sunnah, submit to Him the whole matter, and derive from Him alone the data of the good tree.

"There is no god but Allah": a comprehensive way of life and true freedom

When this correspondence is achieved, "There is no god but Allah" becomes a way of life that paints all aspects of our existence:

"There is no god but Allah": the way of salvation of the nation and the cause of the age

"There is no god but Allah" is not just an individual salvation, but the way to save the nation from its weakness, division and backwardness. A sincere return to its correct understanding and comprehensive application in the lives of individuals and societies is the key to reforming the conditions of the nation and achieving its unity, pride and empowerment.

In today's world of modern polytheism, where there are many intellectual and material idols, and where authorities and lords are in conflict, "There is no god but Allah" remains the real and central issue of the times. Understanding it, renewing it and calling for it with wisdom and insight is the responsibility of every Muslim who believes that there can be no salvation or prosperity without the fulfillment of this great word.

Conclusion: Renewal of the Covenant and the Path

"There is no god but Allah" is not just a historical word or a slogan raised, but a daily declaration of our identity and destination, and of our conscious choice to be our reference and education for God alone. Let us renew our covenant with her, and let us strive to achieve it in ourselves and in our lives, so that we may have a method and a guide, and a way to true and prosperous liberation in this world and the hereafter.

Beyond the lexicon: Treasures of meanings in "play/play", "god/lord", and other Qur'anic words

Introduction:

In our journey to contemplate the Holy Qur'an, we often settle for the common or direct lexical meaning of words. But the Qur'an, with its clear Arabic tongue and miraculous eloquence, uses words in ways that carry multiple layers of meaning and deep connotations that unfold through reflection and delve into linguistic and cultural contexts and roots. Settling for a superficial meaning may withhold from us a treasure trove of wisdom and insight. This article invites us to go beyond the apparent lexicon, and provides examples of how research into the accuracy of the Qur'an's use of terms, even familiar terms, opens up new horizons for understanding, as manifested So in careful analyses of concepts such as "play and play" and "God and Lord".

1. The wisdom of advancing and delaying: example of "playing and having fun":

The words "play" and "play" may seem synonymous or similar in meaning, and often come together in the Qur'an to describe the worldly life or the behavior of the unwary. However, have we wondered why the Qur'an offers "play" over "play" in verses such as: "Know that the worldly life is play and play...﴾ (iron: 20) and ﴿ Wither who took their religion as toys and play...(Al-An'am: 70), while "playing" is offered to "play" in other verses such as: "Those who have adopted their religion for fun and play...(Al-A'raf: 51) and this worldly life is nothing but fun and play...﴾ (Spider: 64)?

The careful analysis given by the cobbler, which depends on the context of each verse, reveals a remarkable rhetorical and moral wisdom:

This example illustrates how the exact order of words in the Qur'an is not random, but carries profound connotations that unfold by reflection on context and meaning.

2. Revealing references and sources of education: the example of "God" and "Lord":

As we reviewed in a previous article in detail (16.2), the distinction made by the "jurisprudence of the Qur'anic tongue" between "God" and "Lord" goes beyond the direct traditional meaning:

This distinction reveals deeper layers of hidden polytheism, invites us to review our true sources of reference and education, and affirms that true monotheism is matching God and God in our lives so that God alone is the source of our values and guidance.

3. Beyond other words:

This approach enables the search for deep meanings to many Qur'anic words beyond their direct lexical meaning or our common understanding of them: "heart" (not just a blood pump), "soul" (distinguishing between life and human accounting), "chest" (not just the rib cage), "heart" (not just the brain), "dhikr" (not just repeating words), "prayer" (not just movements), "fasting" (not just abstaining from food), "pilgrimage" (not just a trip to Mecca), "heaven" and "earth" (not just dimensions). material), "jinn" and "demons" (not just supernatural beings)... and many more.

Conclusion: An invitation to dive into the sea of meanings:

The Holy Qur'an is a sea whose wonders and meanings do not expire. Sufficiency in the direct superficial or lexical meaning of words may deprive us of the treasures of wisdom and insight that God has deposited in it. The call of this article is to go beyond superficial reading, adopting a reflection approach that delves deep into language, analyzes contexts, explores roots, compares different uses of the word, and relates them to the overall purposes of the Qur'an. It is this approach that opens the doors for us to a deeper understanding of God's message, and enables us to draw inspiration from true gifts for our lives that transcend the appearance of letters and words.

Certainty does not disappear with doubt: how to deal with the interpretive heritage with a critical mind?

Introduction:

In our journey towards a deeper understanding of the Holy Qur'an, we find ourselves facing a huge and enormous exegesisical heritage, left to us by distinguished scholars over the centuries, who have made strenuous efforts to serve the Book of God and clarify its meanings. This heritage represents a precious and indispensable treasure, and an essential source of illumination and guidance. But how do we deal with this huge heritage? Do we take it for granted that cannot be discussed or reviewed? Or does mental and critical reflection play a role in reading, scrutinizing and benefiting from it in line with our understanding of the original text and the challenges of our time?

1. Certainty of the origin and dealing with the branch:

The golden methodological rule from which we must proceed is: certainty does not disappear with doubt.

Therefore, it is not logically correct to allow a doubt, problem or question arising from the reading of a particular human interpretation (the branch) to contradict or shake our certainty in the fixed origin (the Qur'anic text or the rational proof). If we encounter an interpretation that seems to contradict another verse, or with an established scientific fact, or with sound reason, or with the purposes of the universal law, we do not reject the original, but rather review, scrutinize and criticize this ijtihad interpretation.

2. Tools for Critical Dealing with Heritage:

Conscious handling of interpretive heritage requires critical and methodological tools:

3. Rejection of blind imitation and individual responsibility:

The critical approach requires freedom from the blind imitation of men's words, no matter how high their status. Respect for scholars is obligatory, but sanctification for their words is rejected. Every Muslim person is charged with contemplating and seeking to understand the words of his Lord as much as he can, and he is responsible for his understanding and convictions before God (should they not contemplate the Qur'an or on the hearts of its locks) (Muhammad: 24). Hiding behind a sheikh's fatwa or an inherited interpretation without personal conviction based on research and reflection does not absolve the individual of his responsibility.

4. Goal: Deeper understanding and continuous renewal:

The goal of dealing critically with heritage is not to destroy or reject it altogether, but to purify and scrutinize it, benefit from its treasures, build on it, and overcome what may be weak or wrong or what is no longer suitable for the times, to reach a deeper, more original and vital understanding of the Holy Qur'an, as it responds to the challenges of reality and inspires solutions to its problems.

Conclusion:

Interpretive heritage is a sea full of science and usefulness, but it is a human sea that needs a skilled diver to distinguish between pearls and coral and the impurities that may be attached to them. Conscious and enlightened dealing with this heritage requires a critical approach based on certainty of the original (the Qur'an), uses the tools of research, reflection and comparison, is free from blind imitation, and takes individual responsibility in seeking a deeper understanding of God's words. With this approach, heritage transforms from a constraint that shackles the mind to a bridge that leads to a broader understanding and deeper insights.

Monotheism in Life: How do we live our deep understanding of God (in the world of data, hearts, monotheism of God and Lord, and the true method)?

We have come to the conclusion of our journey in Insights into God, a journey in which we have sought together to transcend familiar and superficial perceptions, and to dive into the depths of divine knowledge through reflection, reflection and criticism. We have departed from the likeness of creation and understood His discourse more accurately (with the role of the soul and the form of "we"), we have realized His management through His fixed Sunnahs and the manifestation of the "data" of the world of matter in the world of creation, we have understood how His command "be" works through these Sunnahs, and we have learned how to read His verses in the Scripture and the Visible Universe and listen For his direct messages (messengers and visions) as "statements" received by the conscious heart, and we disciplined us with the etiquette of supplication and requesting data of guidance and tranquility, and we dismantled the apparent dilemma of evil by linking it to the optional nutrition from the malicious data tree, and we understood the wisdom of his speech even in his eloquent proverbs, and we realized the balance between the fixed and the mobile (as a Hanifi approach) in his cosmic and legislative system, and we were sure of his absolute justice, and we were aware of the need to distinguish between "God" (The source of reference) and **"Lord" ** (the source of education), and we stressed that all this understanding is in order to achieve the essence of Islam: "There is no god but Allah" as a comprehensive way of life that unites God and Yahweh in God alone, and that "remembrance of God" is the greatest gate to this connection.

Now, the most important question arises: how do we translate this deep understanding and these interconnected insights into reality in our daily lives? How do we truly experience the monotheism of God after we have tried to understand Him more deeply? How do we make these insights a light that guides our steps and shapes our behavior and decisions in a world rife with false data, information, challenges and bosses?

True knowledge of God is not just intellectual convictions, but a light that God throws into the heart that inherits action, behavior, and righteousness. The deep understanding we have reached must be reflected in all aspects of our lives:

Practical unification of God and Lord ("There is no god but Allah" as a method): The ultimate goal is that God Almighty is our only "God" (our supreme reference in thought and values) and at the same time our only "Lord" (the source of our education and guidance). This requires a constant review of our sources: do our decisions really stem from God's authority or from whims or traditions we have taken as gods? Does our upbringing and behavior derive from the guidance of our Lord or from false lords? This is the practical application of "There is no god but Allah".

Sincerity of worship and rejection of hidden polytheism (in the world of data): Monotheism requires special caution against hidden polytheism: the trap of prevailing ideas, the trap of blind imitation, the trap of passions, the trap of hypocrisy. True monotheism is a constant purification of the human soul and its data sources, directing the compass of the heart towards God alone.

Distinguishing data and choosing good food for the heart: Living monotheism requires a constant awareness of the sources of "data" we receive. We consciously seek to choose nourishment from the "good tree": contemplation of the Qur'an, remembrance, useful knowledge, positive content, sitting with the righteous. We strive to avoid "malicious tree" statements: misinformation, trivial content, destructive ideas, backbiting and gossip.

Purification of the heart to be a good recipient of the Lord' s data: The heart is the center of receiving divine data. Working to purify and purify the heart and make it a "healthy heart" and **softness** is the key to living communication with God.

Conscious Dealing with God's Direct Laws and Signs: Our understanding of the Sunan and the mechanisms of divine intervention as statements prompts us to be attentive and vigilant to our Lord's messages in our lives. We treat "coincidences" as "messengers," pay attention to true "visions," consciously take the reasons, and then trust in our true Lord.

Confidence and satisfaction in the Lord's judgment (even in the presence of evil): Our certainty in the justice of our Lord and our understanding of the causes of evil (such as the manifestation of the malicious tree's statements) gives us serenity and satisfaction in the face of afflictions, realizing that they are not injustice but are carried out according to laws and judgments, and that the perfect justice of our Lord will be achieved on the Last Day.

Integrity on the approach (practical Hanifiya): We live monotheism by applying the "Hanifiya method": we stick to the original fixed data (axis), and we practice diligence and positive movement forward in changing data (applications), combining authenticity and modernity.

"Remembrance of God" as a permanent state: We make the remembrance of God (in its universal sense: remembrance of the heart, mind and limbs) a continuous state that goes beyond prayer times, so that the gate of energy communication is always open, so that we derive strength, tranquility and guidance.

Constant critical thinking and constant reflection: the journey of knowledge does not stop. We maintain a critical and thoughtful mindset, do not sanctify people or opinions, and put everything to the test of revelation and sound reason.

Social role (dissemination of good data): Monotheism has a social dimension. We play our role as "commanding good and forbidding evil" in the sense of calling for the monotheism of God as God and Lord, spreading the data of the good tree, and warning against the data of the malicious tree, contributing to the good of society.

End of the journey and beginning of the journey:

This series was a modest attempt to illuminate some aspects of the path towards a deeper understanding of God, as they are based on contemplation, logic, purification and understanding of His mechanisms in creation and command through the perspective of "data", the centrality of the "heart", the approach of "Hanifiya" and the word "There is no god but God". It is not the end, but it is, we hope, the beginning of a continuous process of research, reflection, reflection and acclamation for each of us.

It is the journey of the human soul towards its Righteous, a journey of purification and elevation through the conscious choice of its "God" and "Lord", by nourishing its heart from the tree of good data, and through the constant remembrance that keeps it connected to the source, in an effort to return to Him with a healthy heart, and it has achieved pure monotheism and performed the honesty of choice and responsibility. Let us make these insights an increase for us on this journey, and let us be among those who listen to the words and follow the best of them, and those who contemplate the signs of God, pay attention to His messages, strive to purify their hearts, and live His true monotheism at every moment of the The moments of their lives. We ask Allah to bless us and you with a correct understanding of His religion, to establish us on the truth, and to make us His faithful and Hanafi servants.

Praise be to Allah, Lord of the Worlds.

A Journey to the Knowledge of God: Worship, Vision, and Divine Speech

Introduction:

These essays aim to answer fundamental questions about the concept of God, His worship, and interaction with His cosmic system, drawing on the original text presented and the ensuing in-depth dialogue. We will explore who God is, and how His worship manifests itself alone with the esteem of His guardians, the possibility of seeing Him and His words, linking these concepts together to form an integrated understanding.

1. The Concept of God: The Lord the One Creator and Administrator of the Universe

The central question "Who is God?" finds its answer in being the sole Creator of all things, the home of the laws and laws that govern His kingdom. He is not like anything we know (nothing like him), but he exists and is perceived through his imprint in every creation and law. The text describes the existence of two worlds: the world of creation (material assets) and the world of command (the divine commands and laws revealed on the Night of Power to appreciate everything).

God is the Lord of the worlds, who ascended to the throne in a manner worthy of His majesty, to administer and lead the universe. This concept is closely linked to the monotheism of absolute deism, that is, the recognition that God alone, without a partner, is the creator, owner and administrator of all the affairs of the universe in a comprehensive, complete and permanent manner. He is the mortal reviver, in whose hands it all goes. The realization of this absolute lordship is the basis of our understanding of who God is, and it is he who requires his singularity in worship.

2. Worshipping God alone and appreciating His guardians: achieving monotheism in the divine order

Knowing God as absolute Lord entails the obligation to worship Him alone without a partner.The text and the Qur'an (as in the verse of an-Nisa: 36) emphasize this origin, which is the essence of the monotheism of divinity. Worship in all its forms, visible and inward, must be paid to God alone.

But how do we reconcile this with the estimation of God's "soldiers" or guardians? The text makes it clear that God has soldiers who carry out His command in the universe, from the honorable angels (such as Gabriel and Michael) to the apostles, prophets, scholars and righteous people who contribute to the architecture of the earth and guide people by God's command. Appreciating and thanking them for their efforts (such as honoring one's parents, respecting those who are in good faith, believing in the apostles and angels) is part of acknowledging God's order and management, not worshipping them.

That's where understanding relative deism comes in. God has entrusted some of His creatures with specific tasks and responsibilities (such as parents as "lord" of the family in the sense of upbringing and care, and angels as administrators of a specific matter). Respecting these roles is obedience to God who established this system, but it never rises to the level of worship. Beware of confusion, as the appreciation of the saints should not exceed its limit to become polytheism, just as it is necessary to beware of thoughts or passions that may become "lords" worshiped without God and distract from His pure worship. Worship is for God alone, and appreciation and respect for those who deserve it Within the limits of Sharia.

3. Seeing God between Sight and Insight: Realizing Divine Greatness

Can God be seen? The attached text makes a subtle distinction between sight (seeing with the naked eye) and vision (meaning perception, knowledge and insight). The text affirms that the request for direct sensory vision of God aloud in this world is rejected and not possible, citing the story of Moses' people and Moses' own request ("You will not see me").

But does this mean that it is completely impossible to "see" God? The text argues that "seeing" in the sense of perception and knowledge is possible and required. Man can "see" God through:

A possible vision is a vision of the heart and insight that recognizes God's greatness, power, and wisdom through His effects, actions, and laws, not the vision of the finite physical eye.

4. God's Word and His Communication with His Creation: Revelation and Verses

Yes, God communicates with His creation in many ways worthy of His Majesty:

Therefore, God communicates with us through His direct and indirect revelation, through His signs in the horizons and in the souls, and through His formative and legislative words.

Conclusion:

These concepts are interconnected to form an integrated picture: God is the only Lord, worthy of worship alone. His worship includes acknowledging His absolute lordship, while appreciating and respecting the roles assigned to some of His creatures within His hermetic system (relative deism). It cannot be seen by sight in this world, but its greatness and effects can be perceived by insights. He communicates with us through his universal words and verses, calling us to contemplation, monotheism and pure worship.

"Deism and Divinity" Series - Towards a Renewed Understanding of the Noble Qur'an

Methodological foundations and controls for understanding this series

Introduction to the methodological section:
Before proceeding to explore the concepts of deism, divinity and the role of Gabriel (peace be upon him) from a perspective that may seem renewed or different from the prevailing traditional proposition, we deem it necessary to develop some methodological foundations and controls that govern this research and guide the reader to understand these propositions in their proper context. These controls are inspired by the importance of returning to the origins of Qur'anic understanding as emphasized by contemporary scholars such as Dr. Samer.

1. Distinguishing between the origins of religion and its branches (questions of belief and questions of understanding): It
should be emphasized at the outset that the discussions presented in this series about the semantics of some Qur'anic words (such as "Lord", "worship", "supplication") and how to use them in different contexts, or about understanding the role of some creatures (such as angels and Gabriel) in the divine system, are not one of the fixed principles of religion. On which the foundation of faith and disbelief is built (such as faith in the one and only God, the Last Day, angels, books, messengers, good deeds, halal and basic haram). These principles are constants and postulates that are beyond question.
The issues raised here fall within the circle of understanding, interpreting and contemplating texts. The difference in them is a difference in understanding and deduction, which revolves between relative right and wrong, not between disbelief and faith or absolute truth and absolute falsehood.

2. Absolute affirmation of the constants of monotheism:
We affirm categorically and unequivocally that everything that will be presented in this series is never aimed at compromising the essence of the pure Islamic doctrine of monotheism, which is represented in:

3. Relying on the Qur'an and the Arabic tongue shown: The
basic approach followed is to try to understand the Qur'an from within the Qur'an itself, and by relying on the Arabic tongue that was revealed in it. This means:

4. The need for direct reflection and overcoming blind imitation:
We invite the reader to deal with the Qur'anic texts directly and contemplatively. The Qur'an is the argument in itself. We must free our minds from:

5. Calling for understanding before conviction (deliberation and not haste): The
first goal of presenting these ideas is understanding: understanding how they are presented, what their methodology is, and what evidence (linguistic and Quranic) is based on them. Contentment comes later, and it may take time, reflection and revision.
We invite the reader to:

Methodological Abstract:
This series is an attempt to reflect and rejuvenate some aspects of the Qur'anic text, within the strict controls of monotheism, and based on the origins of the Arabic language and Qur'anic logic. We call for reading it with an open mind and a heart that seeks the truth, always remembering that infallibility belongs to the Book of God alone, and that every human effort is to try to accept right and wrong.

God's Lordship and Relative Deism - The Basis

Introduction: The
concept of "deism" is the cornerstone of understanding the relationship between the Creator and the creature in Islam. This series seeks to explore this concept in depth, distinguishing between God's absolute and universal lordship and the limited relative deism that manifests itself at different levels of existence. This distinction aims to build a precise understanding of the series "Our Lord Gabriel" (inspired by the ideas of Firas Al-Munir and Ibn Odeh), and to avoid any confusion that may prejudice the oneness of God or fall into exaggeration with creatures.

1. The word "Lord" in the Arabic tongue and its Qur'anic use:

2. The Absolute Lordship of God (Characteristics and Evidence):

3. Limited relative deism (nature and examples):

4. The relationship between God's lordship and relative deism:

5. The importance of understanding this distinction:

6. Preface to the series "Deism and Divinity" :

Conclusion:
The concept of deism in Islam is profound and expansive. The clear distinction between the absolute lordship of God, which is not shared by anyone, and the relative deism practiced by some creatures, God willing, and in a specific scope, is essential for a deeper understanding of the relationship between God and the universe, to protecting the doctrine of monotheism from any blemish, and to interpret many Qur'anic texts in a manner consistent with the Arabic tongue shown.

Gabriel: The faithful messenger and mediator between God and mankind

Introduction:

We continue what we started about the concept of deism, and it goes to the heart of the theme of the series "Deism and Divinity". Here we will address the personality of Gabriel (peace be upon him), define his pivotal role in Islam, and clarify his position as a mediator between God and mankind, with a focus on his status as a faithful messenger.

1. Gabriel in the Holy Quran and the Sunnah of the Prophet:

2. Gabriel: The Faithful Prophet:

3. Gabriel: The mediator between God and mankind:

4. Gabriel: Leader and Administrator:

5. Gabriel in the traditional interpretation:

6. The importance of understanding Gabriel's role:

Conclusion:

Gabriel (peace be upon him) is a great creature, an honest messenger, and a mediator between God and mankind. Understanding its role and status helps to have a deeper understanding of Islam and the Holy Quran.

The Boundaries between God and Gabriel: Controlling the Concepts of Monotheism - Worship and Supplication

Introduction:
After reviewing the concept of relative deism and Gabriel's potential role in it as mediator and messenger, it is now necessary to draw the boundaries between the Creator and the creature, between God and Gabriel. Gabriel's great stature and central role in revelation and management (by God's command) should never lead to any compromise on the essence of monotheism, or to fall into any form of polytheism or exaggeration. To achieve this, it is necessary to adjust our understanding of some basic concepts such as worship and supplication, which may be misunderstood. If we do not return to its precise linguistic and Quranic connotations.

1. Monotheism: The main pillar and the supreme goal:

2. Adjust the concept of "worship": between the general and private meaning:

3. Adjust the concept of "supplication": between request and distress:

4. Jibril: Abdullah and His faithful Messenger:

5. The limits of Gabriel's role (in light of the vision of relative deism):

Even if we interpret Gabriel's role as practicing "relative lordship" (i.e., managing and executing by God's command), this lordship has clear limits that it does not exceed:

6. Comparison table (to confirm the substantial differences):

Adjective/verb

God (Creator)

Gabriel (the greatest creature)

Presence

The duty to exist, eternal, eternal

Possible Existence, Creature, Accident

Science

Absolute, comprehensive, subjective, surrounding everything

Limited, acquired, constrained by what God has taught

ability

Absolute, comprehensive, subjective, incapable of nothing

Great, but limited and derived from God

volition

Absolute, window, irrevocable

Bound by God's will and command

Creation

Created from non-creation (finding)

May be "created" in a sense shaped or depicted by God's command (e.g. breathing the Spirit into Mary)

Deism

Absolute, inclusive, subjective (Lord of the Worlds)

Relative, functional, limited (by God's command)

Divinity

He deserves it alone with no partner

He definitely doesn't deserve it, he's a servant of God.

Worship

Due for all kinds

Not worth any kind of it

Infallibility

Immaculate from every deficiency and defect( absolute perfection)

Infallible in what he reports about God (honesty)

7. Responding to possible suspicions:

8. The importance of this subtle differentiation:

Conclusion:
Gabriel (peace be upon him) is the master of angels, the faithful spirit, a great creature, a generous messenger, and a faithful mediator between God and his prophets. But he remains a created servant of God. Understanding the boundaries between the absolute attributes of the Creator and those of the creature (no matter how great) is a prerequisite for achieving pure monotheism, which is the end of religion, and for a correct understanding of the nature of revelation and the relationship between the world of the unseen and the world of witness. Any transgression of these limits is a deviation from the straight path.

Evidence from the Holy Qur'an on the Lordship of Gabriel (in the functional sense)

Introduction:

Having clarified the concept of deism, Gabriel's status, and the boundaries between him and God, we now turn to reviewing the Qur'anic evidence on which Firas al-Munir relies to prove Gabriel's lordship (in the functional sense we have explained).

Methodological Notes:

Quranic Evidence:

1. Revelation Verses:

2. Verses of Measure:

3. Other verses:

4. Selection verses:

Conclusion:

These are some of the evidence on which Firas al-Munir relies to prove the lordship of Gabriel (in the functional sense). It should be emphasized that this interpretation is based on a particular vision of Firas al-Munir, and others may disagree with him.

Lord in the Qur'an:

Rab: It is a name that indicates the attribute of lordship (management, care, kingship), it can be called God ("Lord of the worlds"), and it can be called others (such as Gabriel) in the sense of management and care in a certain scope.

The crisis of consensus and reflection in Islamic thought

Introduction:
This paragraph deals with a central problem that has affected and continues to affect the march of Islamic thought, which is dealing with the concept of "consensus" and its negative impact on the vitality of reflection and diligence, and its relationship to the decline or marginalization of the critical mind in understanding religion.

1. Consensus: Concept and Challenges:

2. The crisis of consensus and intellectual rigidity: (

3. Reflection migration:

4. The relationship between the crisis of consensus and reflection:

5. Suggested solutions:

Conclusion:

The crisis of consensus and the migration of contemplation are two of the greatest challenges facing contemporary Islamic thought. Overcoming this crisis requires rehabilitating reason, reflecting on texts, and balancing adherence to constants and openness to renewal.

"The Hand of God" and "The Hand of the Lord": A Reading of the Qur'anic Semantics between Support and Power

Introduction:

The Arabic language is full of metaphor and metaphor, and the Qur'an, as the greatest Arabic text, uses these rhetorical methods with great ingenuity. Among these metaphors comes the use of the words "hand" and "hands", which carry multiple connotations beyond the direct literal meaning. This section seeks to explore these connotations, focusing on the distinction between "the hand of God" and "the hand of the Lord", and how this distinction may relate to the concept of divine support, especially in the context of talking about Gabriel (peace be upon him) and the angels.

"Hand" and "hands" in language and the Qur'an:

Literal meaning: "Hand" means the well-known organ (prey), and "hands" plural.

Metaphorical meanings: In the Holy Qur'an, these words go beyond their literal meaning to include:

Power and strength: As in the words of the Almighty: {And the sky we built with hands} (Al-Dhariyat: 47).

Grace and giving: as in the Almighty's saying: {God's hand is above their hands} (Al-Fath: 10).

The King and the Sultan: As in the Almighty's saying: {In your good hand} (Al-Imran: 26).

Support and victory: as in the saying of the Almighty: {And remember our servant Dawood the hands} (p. 17).

Action and action: as in the Almighty's saying: {By what your hands have offered} (Hajj: 10).

Side and side: as in the saying of the Almighty: {from his hands and behind him} (Thunder: 11).

"The Hand of God": Omnipotence and Providence

When the Qur'an attributes the "hand" to God, what is meant is not the material organ, but the boundless absolute divine power, universal divine providence, or the unparalleled king and authority of a king.

"The Hand of the Lord" and "My Hands": Endorsement and Ability Granted:

Firas Al-Munir's vision: Firas Al-Munir believes that the "hand of the Lord" may refer to the power given by God to Gabriel or to other angels or prophets. And that the word "hands" often refers to works.

The context is key: determining the exact meaning of "hands" or "hands" depends on the Qur'anic context in which the word is spoken.

Gabriel and the Angels: Tools of Divine Support:

Confirmation by Revelation: Gabriel is the mediator of revelation, and he supports the prophets with the divine message.

Miracle support: Angels can be a way to support prophets with miracles.

Victory Support: Angels may participate in the believers' victory in battles.

The importance of this distinction:

God's transcendence: This distinction helps to remove God from imitation and representation, and from material human qualities.

A deeper understanding of the Qur'an: Helps to have a deeper understanding of Qur'anic verses that speak of "hand" and "hands".

Understanding the relationship between God and creatures: It helps to understand the relationship between God and creatures, and how God supports His righteous servants.

Monotheism: This distinction helps to understand monotheism, and avoid falling into misinterpretations.

Conclusion:

Understanding the multiple meanings of the words "hand" and "hands" in the Qur'an, and distinguishing between "hand of God" and "hand of God", helps to understand more deeply the relationship between God and creation, and to appreciate the role of Gabriel and angels in supporting prophets and believers.

Call to Readers:

We invite readers to share their opinions and interpretations on this topic, and to provide more evidence that supports or opposes this view.

The hierarchy of lordship in the vision of bin Odeh and Firas Al-Munir

Introduction:

Let us continue the series "Deism and Divinity", and deepen our understanding of the concept of deism by presenting a "hierarchical" model that illustrates the different levels of deism, as seen by Ben Odeh Abdel Ghani and Firas Al-Munir. This model helps to understand the relationship between God and creation, between revelation and reality, and between religion and society.

1. The concept of hierarchy:

2. Hierarchy of Deism (proposed model):

3. The relationship between the levels of the pyramid:

4. The importance of understanding this hierarchy:

5. Practical Applications:

Conclusion:

The hierarchy of deism is a model that helps to understand the relationship between God and creation, between revelation and reality, and between religion and society. Understanding this hierarchy helps to achieve pure monotheism of God and to build a healthy Islamic society.

Notes:

We presented an integrated model of the hierarchy of deism, as seen by Firas Al-Munir and Ben Odeh, and illustrates the relationship between the levels of the pyramid, and the importance of understanding this hierarchy in our lives.

"And your Lord came" - between the divine coming and the divine dispensation

Introduction:

We continue the series "Our Lord Gabriel", and analyze a pivotal Qur'anic verse that raises questions about the nature of the relationship between God and creation, which is the Almighty' s saying: {And your Lord and the King came row by row} (Al-Fajr: 22). We will try to understand the meaning of "your Lord came" in this verse, taking into account Firas Al-Munir's vision of Godhead.

1. Traditional interpretation of the verse:

2. Vision of Firas Al-Muneer:

3. Evidence on which Firas Al-Munir may rely:

4. The relationship between the coming of the Lord and the alignment of angels:

5. The importance of this interpretation:

Conclusion:

The verse "And your Lord and the King came row by row" is a great verse, depicting a majestic scene of the Day of Judgment. Understanding this verse correctly helps to deepen our faith in God, to understand the role of angels in the universe, and to prepare for the Last Day. Firas al-Munir's vision offers an alternative interpretation, focusing on the symbolic and moral aspect of the verse, and on Gabriel's role in carrying out God's command.

The Day of God and the Day of the Lord, the Face of God and the Face of the Lord: An Approach to the Temporal and Conceptual Dimensions

Introduction:

We continue to explore the Qur'anic concepts related to God and God, by focusing on the concepts of "day" and "face" as they appear in the Qur'an, and how their use differs when talking about God and when talking about God (the latter, according to the interpretation of Firas Al-Munir, refers to Gabriel).

1. God' s Day and Lord's Day: Time Dimensions:

2. The Face of God and the Face of the Lord: Conceptual Dimensions:

3. The relationship between the day of God and the day of the Lord, and the face of God and the face of the Lord:

4. The importance of this distinction:

Conclusion:

"God's Day", "Lord's Day", "God's Face" and "God's Face" are precise Qur'anic concepts, carrying deep meanings, and helping to understand more deeply the relationship between God and creation, and between this world and the hereafter. Understanding these concepts correctly helps to achieve the pure monotheism of God, and to walk the straight path.

Notes:

We have provided a detailed analysis of the concepts of "God's Day", "Lord's Day", "God's Face" and "The Face of the Lord", and explains the relationship between them, and the importance of this distinction in understanding the Qur'an.

"Lord of the people": prevailing ideas and their hidden authority

Introduction:

We address the concept of "Lord of the people" as mentioned in Surat Al-Nas, and discuss how the prevailing ideas and beliefs in society can exercise a kind of deism on individuals, and how man can be liberated from this hidden authority.

1. The traditional meaning of "Lord of the people":

2. New Vision:

3. Evidence on which it may be based:

4. The importance of this interpretation:

5. Practical Applications:

Conclusion:

"Lord of the people" in Surat Al-Nas may have a deeper meaning than just referring to God, it may refer to the prevailing ideas that control people. Understanding this meaning helps us to break free from the power of illusion and to build a society based on awareness and knowledge.

"The Worlds" or "The Two Flags" - A reading in the manuscript of the Qur'an

Introduction:

This research deals with the issue of the difference in the reading of the word "worlds" in the Holy Qur'an, and whether it is written in the original manuscript "Al-Alamein" in Yaa, and the implications of this difference in interpretation.

1. Famous reading:

2. Other reading (claimed):

3. Evidence for famous reading ("Worlds"):

4. Evidence for the other reading ("El Alamein"):

5. The effect of difference in interpretation:

6. Correct position:

Conclusion:

The issue of writing "the worlds" or "the two flags" is a controversial issue, which needs further research and verification. The meanings of the verses must be pondered.

Summary of the series "Deism and Divinity" - Towards a renewed understanding of the Holy Qur'an

Introduction:

After an in-depth intellectual journey in a series of research on the concept of deism, we arrive at the closing station, where we gather the diaspora of ideas, and present a focused summary of the vision put forward by the series, while emphasizing its importance in renewing our understanding of the Holy Qur'an, and the relationship between God and creation. ( Benouda Abd El , Ghani , 2024) (فراس المنير) (سامر إسلامبولي).

First: Summary of the main ideas:

  1. Gradual Deism: God is the absolute Lord (Lord of the worlds), but there are other levels of relative deism (Gabriel's lordship, angels, prophets, parents, prevailing ideas, etc.).

  2. Jibril: The Faithful Mediator: Jibril is the Messenger of God, the mediator between him and his creation, and he is responsible for communicating revelation and carrying out God's commands in the universe.

  3. The limits of relative deism: Relative deism (including Gabriel's lordship) is limited, does not exceed the limits of what God has authorized, and does not share God's attributes in divinity.

  4. Creation from nothing: Creation from nothing is specific to God alone, while creatures (including Gabriel) are created from something (God willing).

  5. Absolute worship of God: True worship is for God alone, but there can be obedience and following of good creatures (such as Gabriel) within the framework of obedience to God.

  6. The crisis of consensus and reflection: Consensus (in its traditional understanding) may hinder contemplation and diligence, and reason and reflection on the signs of God must be rehabilitated.

  7. The importance of the Arabic tongue: Understanding the Arabic tongue accurately from within the Qur'an is key to understanding the Holy Qur'an.

  8. "Your Lord came": does not necessarily mean the coming of God Himself, but may mean the manifestation of His power and the fulfillment of His promises.

  9. "Day of God" and "Day of the Lord": "Day of God" is the Day of Resurrection, while "Day of the Lord" is a specific period of time related to the management of the affairs of the universe.

  10. "The face of God" and "the face of the Lord": "The face of God" refers to the divine, while "the face of the Lord" refers to the aspect in which God manifests itself in relation to creation.

  11. "The hand of God" and "the hand of the Lord": "The hand of God" means the absolute divine power, while "the hand of the Lord" means the power granted by God to Gabriel or other creatures.

  12. "The Two Worlds" and "The Two Sciences": The famous reading is "The Two Worlds" (meaning all creatures), but there are those who claim that there is another reading ("The Two Sciences"), and this needs further research, verification and reflection.

Second: The new vision presented by the series:

Third: The importance of this vision:

Fourth: Call to Action:

Conclusion:

The series "Our Lord Gabriel" is an attempt to understand the relationship between God and creation, between revelation and reality, through a new vision based on reflection in the Holy Qur'an, and on an accurate understanding of the Arabic language. This vision, although different from the traditional interpretation in some respects, aims to promote monotheism, renew Islamic thought, and call to God with wisdom.

One last call:

We invite every truth-seeker to read this series with an open mind, a sound heart, reflect on the signs of God, seek to understand his religion correctly, act on what he has learned, and call to God with wisdom and good advice.

Divinity Series - An Introduction to Understanding God in the Qur'an

Introduction to the concepts of deism and divinity: basic distinction

Deism (as detailed in the previous series): It relates to reality, control, kingship, actual management, and education. It is something that exists and exists whether the creature is satisfied or not. God is Lord of the heavens and the earth, and so is Gabriel (in the delegative sense) also Lord. Deism encompasses all creatures, even the inhabitants of heaven who have no choice of faith or disbelief.
Divinity: It relates to the optional aspect of the creature. It is the intentional orientation of worship or the pursuit of something. Divinity, in this sense, is exclusive to those who have the power to choose (humans and jinn in the lower heavens and earth). Therefore, the inhabitants of the higher heavens are not described as having a "god" (because they do not choose faith), but rather as having a "lord". In the Qur'an, we do not find the expression "God of the heavens and the earth", but "Lord of the heavens and the earth".

"One God": a functional system that goes beyond traditional understanding and reading in the name "God"

When we read in the Book of God the command to turn to the "one God", we immediately think of the Most High Divine, God Almighty, who alone is worthy of worship. This understanding is the basis and essence of religion, for there is no god but God. However, when reflecting on the Qur'anic discourse and drawing the word itself, we may find additional dimensions and deeper concepts of this term, as some contemporary readings indicate.

Reading in the name "God": drawing and linguistic analysis

It is interesting, in the context of deep reflection, to look at the drawing of the word "Allah" in ancient Qur'ans before it is fully revised and formed. Note that the ancient drawing of the word is "Allah" without the intensity on the lam and without the xiphoid alif that is written above the stressed lam in the modern drawing (Allah).

Some researchers and thinkers argue that this ancient drawing may support a certain linguistic and etymological analysis of the great name. Rather than being considered an improvised science (a name developed to denote the divine without deriving from a linguistic root), it is suggested that the name may have its origin a composite of the definite letter "the" and the word "his". With this analysis, the meaning of "God" becomes "to whom it belongs" or "to whom it devolves".

Scrutinizing the contexts of the Qur'an, this proposed analysis provides a profound meaning to the name, as "God" is understood as "the one to whom the command devolves", that is, to whom all things ultimately return, and the source of every command, legislation, and measure. It can also be understood as "the one to whom the statement is devolved", that is, to whom the authority of every true and true statement is attributed. This linguistic analysis, if true, links the great name directly to the concept of absolute authority and ultimate authority, which is fully consistent with the essence of divinity.

On the other hand, we find the name "our Lord", which is often used as a direct calling, supplication and supplication to the Creator who is the mastermind. This use as a caller may be understood as an aspect of the slave's relationship with the Lord in the place of management and care, while the name "God" carries a broader and more comprehensive connotation related to the absolute self to which all things devolve.

The "One God": a functional system that transcends traditional understanding

Based on this understanding of the name "God" as the one who comes to it, the question arises about the concept of the "one God" to which man addresses worship. Does this concept refer only to the transcendent God, or may it refer to an integrated functional system that functions as a single unit in its relationship with human beings, especially in the field of guidance, revelation, and legislation?

According to some readings, the term "one God" in Qur'anic discourse, especially in the context of the call to worship and follow, may refer to an integrated functional system that functions as a single unit in its relationship with the man in charge, especially in the field of guidance, revelation, and legislation. This system is the practical interface that human beings deal with to receive and follow the divine method.

According to this argument, this system consists of two basic elements that work in absolute harmony:

  1. Allah (SWT) is the first and supreme source of this system. He is the perfect divine self, the owner of the absolute command to which it devolves, the home of the original revelation and legislation. It is the top of the cosmic pyramid and the source of all authority and legislation of truth.

  2. Jibril (peace be upon him): It is the executive aspect and the interface adopted for this system in delivering legislation to the human world. It can be described here as "God without God", not in the sense of an independent divinity worshiped without God, but in the sense of the great entity chosen by God and entrusted with a fundamental task in this functional system. Its role consists in:

Why is this system functionally considered "one God"?

This integrated system (God as the source and Gabriel as the executing medium of revelation) is seen as a "single God" for man who is charged with several practical and functional considerations:

Monotheism as a belief in the system and orientation to it

Based on this understanding, the monotheism required by Sharia is not limited to merely the theoretical acknowledgment of the existence of one God, but also includes a practical orientation to this system and dealing with it as a single unit worthy of legitimate worship and absolute obedience. This is done through believing in God as a source, believing in Gabriel as a faithful mediator, and worshiping and obeying what is brought by revelation (the Qur'an), as the binding divine law.

Understanding the prohibition of "two gods"

In the light of this understanding of the system of "one God", the Qur'anic prohibition in the Almighty's saying: "And God said, Do not take two Gods, but He is one God, and they will fear me" (Al-Nahl: 51) becomes more profound. It is not merely a prohibition to worship an idol or idol next to God, but it is a prohibition to imagine the existence of any independence or separation in the legislative source or guidance that reaches man. It is an affirmation that the system from which man receives assignment and legislation is a system One is complementary, sourced from God to whom the matter devolves, and communicated by Gabriel, and it is not possible to imagine the existence of two contradictory or independent sources of the divine command. Fear and absolute submission in the end to God, who is the source of this whole system and to whom everything devolves.

Understanding the "one God" as a functional system comprising God and Gabriel (as a legislative and executive unit), taking into account the linguistic analysis of the name "God" as the person who devolves, provides an additional dimension to the concept of monotheism in the Qur'an. It shows how faith in God includes belief in His messengers and revelation, and how obedience to Gabriel's revelation is obedience to God, all within the framework of a single non-contradictory divine system, to which the believer turns by choice, obedience and legitimate worship.

A. The importance of differentiation:

For an accurate understanding of the concept of divinity and monotheism, it is necessary to distinguish between two different types of "worship" or "submission" practiced by man in his life, a fundamental distinction provided by the reference sources of this series. Confusing these two types leads to a major misunderstanding of the nature of shirk and exaggeration, and may lead some to prohibit what is permissible or analyze what is forbidden.

B. Type I: Legitimate Worship (Optional Divinity):

C. Type II: Practical/Realistic Worship (Submission to the Laws of the Most Merciful):

D. The danger of confusing the two types:

Conclusion:
Legitimate worship is an optional and intentional relationship with the "one God" through legislation and rituals, and it is the subject of religious assignment and accountability. Practical worship is a realistic submission or interaction with the laws of the Most Merciful and their manifestations in the universe and the superiority based on them, and it is a natural part of life and is not equally related to religious commissioning. Understanding this difference is essential to maintaining monotheism and understanding religion and life correctly.

"Al-Rahman": The manifestation of order and law in the world of creation

Introduction:
In the previous sections, we differentiated between the types of "gods" based on their relationship to God as a source of legislation and legitimate worship. Now, we move on to deepen our understanding of the role of the name "Rahman", not only as one of the names of Allah denoting mercy, but as a name that is intrinsically linked, according to reference sources and our analyses, to the order and laws of the universe and the manifestation of the divine in the material world of creation. This understanding helps us to see the relationship between religion and science, and between faith and the universe, from an integrated perspective.

1. Rahman and the World of Creation: Close Connection:

2. The Laws of the Most Merciful: The Scientific Sunnahs of the Universe:

3. Rahman as a source of cosmic bonds and order:

4. Differentiate between "Allah" and "Rahman" as manifestations of one self:

5. "The servants of the Most Merciful": Harmony with the Nizam of Rahman:

Summary of the section: The
name "Rahman" in this context represents an essential aspect of the divine manifestation, linked to the creation and maintenance of the material universe through a precise system and fixed laws. Understanding this role of Rahman helps to heal the imaginary rift between religion and science, opens the door to seeing the universe as an open book that indicates the greatness and mercy of its Creator, and invites man to be one of the "servants of the Most Merciful" who understand this system and harmonize with it in their behavior and life.

"Goddess without Rahman": scientific excellence and acquired ability within the laws of the universe

1. Redefine the concept and define its nature:

2. Examples and applications to understand the concept:

To illustrate this concept in practice, we review the examples given in the sources:

3. "Worship without Rahman": Practical submission to excellence:

4. The decisive condition: acknowledgment of the source of laws (belief in the Most Merciful):

The
concept of "gods without Rahman" offers us a way to understand the superiority and ability acquired in the world of creation, whether innate to angels, acquired to humans, or especially as prophets. It acknowledges this superiority and links it to the understanding and application of the laws of the universe (the laws of Rahman), and distinguishes the practical "worship" resulting from it from legitimate worship. More importantly, it places the requirement of faith and acknowledgment of the source of these laws (Rahman) as a boundary between legitimate superiority within the divine order and the false claim of independence, which constitutes a major crime. This understanding encourages On science and progress while maintaining faith and attachment to God.

Stars and Hunting: Symbols of Guidance and Science on the Journey of Optional Divinity

Introduction:
After reviewing different aspects of the concept of divinity, we return here to reflect on some of the Qur'anic symbols discussed earlier – stars and hunting – and see how they can be understood in the context of divinity as an optional journey towards guidance and the attainment of knowledge and knowledge, which is one of the highest types of livelihood. Contemplating these symbols illustrates how man by choice interacts with universal and legal verses and with ways of acquiring knowledge.

1. The stars as guiding verses: between sense and meaning:

2. Hunting as a symbol of livelihood and knowledge: between divine giving and human endeavor:

3. Linking to monotheism in the journey of knowledge and guidance:

Summary of the department:
Symbols of the stars and hunting in the Qur'an open up horizons for us to understand man's optional journey (divinity) towards guidance and knowledge. The stars represent the guiding signs that require a choice to be guided by, and hunting represents the optional pursuit of both material and moral sustenance (knowledge). In order for this conversion and pursuit to be valid and acceptable, it must be with a conscious orientation towards the true source of guidance and knowledge (Allah/Rahman), thus achieving uniformity in seeking knowledge and knowledge as required in worship.

Numerical miracles and the proportions of land and sea: cosmic connotations within the framework of divinity?

1. Numerical note display and compatibility:

2. Linking to the concept of "Rahman" and the system of creation:

3. The limits of inference by numerical miracles and its controls:

4. Divinity Relationship: Choosing to Certify:

Summary of the section:
The remarkable numerical compatibility between the proportions of land and sea in the Qur'an and their realistic ratio provides a Qur'anic latifice that may indicate the consistency of the Book with the Visible Book, both of which are issued by the Most Merciful. However, this type of numerical miracle must be treated with caution, and considered as a supporting signal rather than a definitive basis for faith, emphasizing that the true miracle of the Qur'an lies in its guidance and statement. The decision whether or not to ratify based on these references remains an optional act in which man exercises his "divinity".

The servants of Rahman: the model of balanced and bonding divinity

1. Introduction: The servants of the Most Merciful as an applied model of the correct divinity:

After reviewing the concept of divinity as an optional orientation towards the "one God" with its system, and a conscious interaction with the "Most Merciful" system in the universe, the attributes of the "servants of the Most Merciful" mentioned at the end of Surat Al-Furqan come to provide us with a practical and living model of this true divinity in its finest form. They are not just good individuals, but represent a way of life that reflects a deep understanding and delicate balance in the practice of divine choice and direction.

2. Balanced Divinity: Between the World of Creation and the World of Matter:

3. Bonding Divinity: Connecting Worlds and Concepts:

As the previous analysis pointed out, the servants of Rahman are distinguished by being a "crossroads of ties", exercising their divinity not only in balance, but in connecting and connecting what seems separate or contradictory:

4. The servants of the Most Merciful and the realization of the purpose of divinity:

Abstract:
"Abbad Al-Rahman" presents the integrated Qur'anic model for the practice of "divinity" in its deep sense: conscious choice, sincere orientation, delicate balance between the requirements of different worlds, and the ability to link creation and creator, world and hereafter, individual and society, science and faith. Studying and understanding their attributes as an integrated way of life is in itself a way to elevate the practice of our divinity and achieve harmony with the "One God" and "Rahman" systems.

The Duality of Command and Creation: The Key to Understanding the Universe and Man

1. Introduction: The Double Basis of Existence:

For a deeper understanding of the universe in which we live and our human existence within it, the Qur'an offers a fundamental key to the fundamental dichotomy between "command" and "creation". This duality is not just a philosophical division, but a universal reality that the Qur'an clearly refers to in its saying: "Is it not for him the creation and the command, blessed be Allah, Lord of the Worlds" (Al-A'raf: 54). Understanding this duality and its relationship to each other opens doors for us to understand how existence works, the nature of divine management, and man's position and role in this system.

2. Definition of the worlds of command and creation:

Based on the analyses and sources we relied on, these two worlds can be defined as follows:

3. The relationship between command and creation: interdependence, not separation:

4. The duality of command, creation and human position:

5. Practical applications of understanding binary:

Conclusion of the section:
Understanding the duality of "command and creation" as the basic structure of existence is a profound key to understanding the universe and man and their relationship to God. It shows that the apparent physical reality is not everything, but the result and manifestation of a deeper world that is the world of command and data. Man, with his unique capacity for choice (divinity), is called to consciously deal with both worlds, and to seek to relate to the source of command (God) to understand and direct his life in the world of creation according to the laws of the Most Merciful and the guidance of the one God. This understanding opens up broad horizons for reflection on the verses of God is both universal and legitimate.

Attributes of believers: data handling skills and keys to access the world of command

1. Introduction: Faith is not a negative belief but a conscious practice:

Faith is often understood as mere heartfelt belief or mental conviction. But a careful reading of the Qur'an, through the perspective this series presents on the world of command and data, reveals that true faith is a dynamic and effective state that requires specific skills and practices. The Holy Verse {Penitents, worshippers, worshipers, kneeling, prostrate, commanding good and forbidding evil, and preserving the limits of God, and preaching good tidings to the believers} (Repentance: (112) It does not merely enumerate the attributes of the righteous, but draws the features of the "believer" who is able to deal with the world of affairs and derive data from it. Each of these nine qualities can be understood as an essential skill in consciously dealing with the "data" that shapes our inner and virtual reality, and serves as keys to entering and elevating the world of affairs.

2. Detail the nine qualities as skills for handling data:

3. Conclusion: The believer as a data expert is qualified to enter the world of matter:

Possessing these nine qualities is not merely the acquisition of moral virtues, but the development of basic skills in the conscious and effective handling of the "data" that shapes the worlds of command and creation. The true believer, in this perspective, is a qualified "data expert": he knows how to select them (the Hamidun), how to relate them to their source (worshippers), how to explore them (the tourists), how to treat and guide them (the prostrate kneeling), how to develop through them (the penitents), how to interact with them socially (those who command good and forbid evil), and how to respect their limits (the keepers of God's limits).

It is these integrated skills that open the doors for him to enter the world of matter, and make him qualified to receive more high-end data, divine revelation, success, guidance, and empowerment in the world of creation. It is a practical roadmap for the realization of conscious and active divinity.

Angels and Cosmic Data Management: A Look at the Five Vital Processes

1. Introduction: Angels as executors of God's command in the worlds of command and creation:

In our quest to understand how the universe works and God's will is manifested in it, the role of angels emerges as an active and executing force for God's command. They are not just worshipping creatures in heaven, but have vital and direct roles in the management of the affairs of the universe, both in the world of command (data) and in the world of creation (phenomena). The Holy Quran provides us with glimpses of these roles by describing different groups of angels and their actions. Judging from the analyses provided in the sources of this series, it is possible to understand the work of angels as management and management. For "cosmic data" through five basic and permanent vital processes.

2. The five processes of managing cosmic data and the role of angels in them:

The early surahs of al-Dhariyat, al-Saffat, al-Mursalat, al-Naza'at, and al-Adiyat describe five main groups of angels who perform five integral and vital processes to process and manage the data that shape the predestination of the universe and life:

3. Conclusion: Angels as an organized army to manage the data of the universe:

Understanding the role of angels through these five processes provides us with a picture of an orderly and disciplined divine army that performs vital and precise tasks to manage the data of the universe and life at God's command. This understanding goes beyond traditional conceptions of angels, revealing their active role in every moment of existence, as an integral part of the divine deism system and its manifestations in the worlds of command and creation. Recognizing this role deepens our understanding of the greatness and precision of divine management.

Book, Writing, and Reading: The Dynamics of Data Transformation between Command and Creation

1. Introduction: Beyond the Traditional Meaning of the Book:

When the "book" is mentioned in the Qur'anic context, the physical Qur'an or previous heavenly books may immediately come to mind. However, by reflecting on the Qur'an's uses of this word and its derivatives (books, writing, writing, reading...)Based on the analyses provided by the sources of this series, it is clear that the concept of "book" carries deeper and more comprehensive connotations related to the structure of existence itself and the dynamics of transforming "data" between the worlds of command and creation.

2. Writing and reading: the process of data conversion and exchange:

3. The book is original and total, and reading is a result and detail:

4. Book Levels: Universe and Man:

5. The Path of Existence: Writing and Reading Course:

The course of existence and the interaction between command and creation can be summarized in a continuous cycle:

  1. Writing Allah (Command): Allah writes the amounts, commands, and Sunnahs in the world of the command (the original book).

  2. Human reading (creation): Man lives in the world of creation and reads the manifestations of this book (experiencing events, grasping laws, receiving revelation).

  3. Man's writing (creation -> command): Based on his choices and actions (divinity) in the world of creation, man "writes" new lines in his own book, and these actions are recorded and transformed into statements in the world of command.

  4. Reading Man (command -> the hereafter): In the hereafter, man reads his book, which was written based on his actions, to face the result of his choices.

6. Book keys and sliced letters:

7. Supplication in writing: Data Transfer Request:

Summary of the section:
The concept of the "book" in the Qur'an goes deeper than just the physical text, it represents the world of command with its original and total data. The processes of "writing" and "reading" represent the constant dynamic of data transformation and materialization between the worlds of command and creation. Understanding this dynamic helps us to recognize the deep connection between the unseen and witness, between God's will and man's actions, between written destiny and individual choice, and makes us deal more consciously with the "book" of the universe and the "book" of our lives.

Cut letters: mysterious symbols or keys to the world of command?

1. Introduction: The Mystery of the Letters of Light:

Twenty-nine surahs of the Holy Qur'an begin with singular or compound letters known as "cut letters" or "luminous letters" (such as: alm, r, ham, tas, kahias, n, q, p...). These letters have puzzled commentators and scholars throughout the ages, and there are many sayings in their interpretation, from saying that they are similar to what God has learned about, to that they are the names of the surahs, or a reference to the miracle of the linguistic Qur'an being a composite of these letters that the Arabs know, or that they carry deep symbolic meanings.

In the context of this series, which explores the duality of command, creation, and data scientist, and based on the references contained in reference sources, a possible understanding of these letters can be put forward that regards them as symbols or keys that refer to the larger "book", that is, the world of command with its original data and laws.

2. Letters as the origins of words and meanings (the world of creation):

3. Letters as symbols of the command world (origin and data):

4. Try to understand the semantics of some letters (as an example):

While emphasizing that the certain meaning remains with God, some possible connotations of some letters can be pondered based on their shape, location, or frequency, as indicated in the reference text:

Important note: These are merely reflections on possible semantics, and they are not definitive explanations. The goal is to show how these letters can be seen as symbols of the world of command.

5. The relationship of the cut letters to the "book":

6. Divinity and dealing with syllable letters:

Abstract:
The cut letters at the beginning of the surahs represent a unique phenomenon that invites reflection. In the context of our understanding of the duality of command, creation, and the world of data, a possible understanding can be put forward that considers these letters as symbols or keys that refer to the world of command and the origins of the "book". They may symbolize fundamental laws, processes, or truths in that original world from which the world of creation manifests. This understanding, while emphasizing that the knowledge of certainty with God, opens the door to a deeper reflection of these letters and their relationship to the Qur'an and the universe, and makes dealing with them part of man's optional journey (divinity) towards a deeper understanding of existence and its source.

The Arabic tongue shown: the mirror of the universe and a miraculous divine system

(In a clear Arabic tongue) (Poets: 195) – With this decisive phrase, the Holy Qur'an describes its revealed language. It is not merely a reference to a linguistic identity, but a declaration of a unique nature and a miraculous system that goes beyond being just a communication tool. The key to understanding any message lies first in understanding the language in which it was formulated, and the Holy Qur'an, as the final and eternal divine message, invites us to deal differently with its tongue, a treatment befitting its divine source and its revealed nature.

Why is the language of the Quran different?

Many of us approach the language of the Qur'an with the same tools and concepts with which we deal with our everyday human language or other literary texts. We project the grammar and morphology rules developed by humans later, or interpret their words based on dictionaries that may not take into account the unique Qur'anic context, or we treat its verses as isolated islands that we cut out of their overall context. This approach, while relevant in some respects, misses a fundamental truth: The Arabic tongue revealed by the Qur'an has its own specificity and tight internal system.

"[Name the title of your book here]" proceeds from this fact, introducing the methodology of the "Qur'anic Arabic Jurisprudence of the Tongue" that establishes a deeper understanding. This methodology holds that the language of the Qur'an is not arbitrary in any respect. God Almighty, the Creator and Creator of the universe, is Himself the home of the Qur'an. Just as His creation of the universe came according to a precise system, tight laws and unchanging laws, His words also came according to a precise and tight linguistic system, reflecting the same accuracy, creativity and consistency found in creation. The Arabic tongue shown, In this sense, it is not just a carrier of the message, but part of the message itself and a mirror that reflects the order of the universe.

From the system of the universe to the system of language:

Our book reviews how this amazing compatibility between the system of creation and the system of the Qur'anic language manifests itself on multiple levels:

  1. Marital Law: Just as God created a couple from everything to achieve balance and integration in the universe {and from everything we created a couple}, we find that the structure of the Qur'anic word depends mainly on the "Mathani" or literal pairs. These pairs are not just a phonetic sequence, but structural and semantic units that interact with each other to produce meaning, just as couples interact in the world of creation to produce life and diversity. Understanding the semantics and interactions of these pairs, as the book detailes, is key to revealing deeper layers of meaning beyond superficial interpretation.

  2. Semantics of letters as origins: The book goes further, suggesting that the Arabic "letter names" themselves are not merely arbitrary phonetic symbols, but carry latent cosmic and Qur'anic energies and connotations. Just as elementary elements in the universe have their own characteristics that determine their interactions, Qur'anic letters may serve as "elementary elements" of meaning, each with an original semantic imprint. Understanding these initial connotations of letters, and their interaction within the "mathani" (pairs), provides a methodology for deciphering the Qur'anic word and arriving at the "kinetic meaning" that links the word to the laws of the universe and life.

  3. Unity in Diversity: Just as fruits, trees, and living beings in the universe vary but go back to the same origins and laws, we find that Qur'anic words, despite their diverse meanings and manifestations in different contexts, often have common literal roots and origins that carry a central meaning that connects them. This reflects the principle of unity in diversity that is characteristic of divine creation.

  4. Compatibility in cosmic examples: The book provides practical examples that show how the Qur'an's description of cosmic phenomena such as the sun, moon, stars and mountains does not stop at the apparent description, but the linguistic roots of the words used carry with them meanings that are amazingly consistent with the reality of those phenomena and their cosmic functions, which confirms that the one who described is the same one who created.

Towards a new reading of the Qur'an:

Understanding the Qur'an through the "jurisprudence of its Arabic tongue shown", as presented in our book in clear detail and methodology, is not just an epistemological addition, but an invitation to a new, conscious reading of the Book of God. A reading that goes beyond the surface to depth, transcends fragmentation to unity, connects text to the universe, and interrogates letters and words to reveal their secrets.

It is an invitation to see the Qur'an not only a book of guidance and legislation, but also an open cosmic book, revealing to us the order of existence and reflecting the greatness of the Creator in his creation of his words as he excelled in his creation. It is an attempt to free the mind from being confined to inherited human rules, and to activate the systematic reflection based on confidence that this revealed Arabic tongue is a miraculous divine system, which holds in itself the keys to its understanding.

Let us accept the Book of God in this new spirit, the spirit of the thoughtful scholar who seeks to understand the message through its unique language, to discover the amazing harmony between the Word and the universe, and to truly become a "universal Qur'an" that combines deep faith and enlightened reflection.

The Conclusion of the Divinity Series: Towards a Conscious Unification between Choice and Order

1. Assembling the flight threads:

Throughout this series, we have sought to explore the concept of 'divinity' in the Qur'an from a perspective that transcends traditional understanding, attempting to dive into its deep connotations and connections to human and universal existence. We proceeded from the fundamental distinction between deism (as a real system and a divine dispensation that encompasses everything, as detailed in the first series) and divinity (as a deliberate elective approach to those who have been granted the freedom of choice).

We have seen how the concept of "one God" in the Qur'an may not be limited to the abstract divine self, but refers to an integrated functional system that includes God as the supreme source and Gabriel as the authorized mediator, and that the required monotheism is to believe in this system and go to it by following the revealed revelation.

We then carefully differentiate between the types of "gods" based on their relationship to "God" (as a source of legislation) and "Rahman" (as a source of the laws of the universe), distinguishing between "god without God" (legislative polytheism), "god without God" (Gabriel within the system), "god with God" (polytheism in the independence of power), "god without the merciful" (legitimate scientific/practical superiority), and "god without the merciful" (claiming independence from the laws of the universe).

We explained the vital difference between legitimate worship (optional, commissioned, directed to the one God) and practical/realistic worship (submission to the laws of the Most Merciful and their manifestations), stressing that confusing them is a great reason for loss.

We also explored the role of Rahman as a manifestation of order, law, and connections in the world of creation, and how the servants of Rahman provide a model of harmony with this system. We contemplated "Goddess without Rahman" as a state of scientific excellence and acquired power within the laws, conditions and controls of the universe. We linked Quranic symbols such as stars and hunting to man's optional journey towards guidance and knowledge. We stopped at numerical miracles as a possible cosmic signal requiring a choice of faith.

Finally, we delved into the understanding of the duality of command and creation as the key to understanding the universe, how the attributes of believers are skills for dealing with "data" and accessing the world of command, the role of angels in managing these data, the dynamics of the book, writing, and reading in transforming it, and the symbolism of broken letters as possible keys to this world.

2. The Integration of Deism and Divinity: The Key to Comprehensive Understanding:

The profound understanding that these two complementary chains (the "series of deism" and the "chain of divinity") sought to provide, is not complete without looking at them together. Deism represents the realistic framework, the universal order, and the universal divine dispensation in which we live and are subjected, whether we realize it or not. Divinity represents the space of choice, orientation and voluntary pursuit that we (humans and jinn) exercise within this framework.

Divinity (our choices and orientations) cannot be understood in isolation from deism (reality and the laws that govern us). Understanding deism is not enough unless it is accompanied by a true divinity (a correct orientation and choice toward the one God and His system). Understanding them together gives us a comprehensive and balanced view of existence and our relationship to God, the universe, and ourselves. It is an understanding that requires effort and forethought, transcending the superficial separation between the unseen and the witness, between religion and science, or between the divine will and human choice. Understanding this integration is in itself a key to advancing understanding and faith.

3. The essence of Quranic monotheism: a conscious choice within an integrated system:

Based on this complementarity, it is clear that the monotheism advocated by the Qur'an is not merely a passive endorsement or a rigid belief, but is:

True monotheism is to practice your "divinity" (your choice) in perfect harmony with "deism" (God's system and management), worshipping the "one God" with his system, and dealing consciously and faithfully with the laws of the Most Merciful.

4. Final Call for Contemplation and Proof:

These two series, with their insights and interpretations inspired by the reflection of the "jurisprudence of the Qur'anic Arabic tongue" and other sources, are not the end, but rather a renewed call to:

We ask God to open the doors for us and you to understand His Book, to guide us to His straight path, and to make us among those who contemplate His signs in the horizons and in the souls until they realize that He is the truth.

Keys to understanding deism and divinity – a balanced critical analysis

At the beginning of this new series of essays, we invite you to embark on a profound intellectual and contemplative journey to explore two key concepts in the Islamic faith: deism and divinity. These two concepts formed the cornerstone of our understanding of the relationship between the Creator and the creature, and of the nature of monotheism, which is the essence of the divine messages.

Deism is often seen as being confined to God alone, as the Creator and the absolute mastermind of everything. This understanding is the basis without which faith is not valid. God is the Lord of the worlds, having no partner in His creation or in His affairs. However, when carefully contemplating the Qur'anic discourse, contexts may emerge that suggest that the concept of "deism" may carry another dimension, namely "relative deism", that is, the guardianship or management exercised by some creatures within a specific scope and with the express permission of God Almighty and within the framework of the laws and norms He has established.

This foundational understanding of absolute and relative deism will be the premise on which the later themes in this series will be built. We will focus in particular on the personality of Gabriel (peace be upon him) as a prominent and pivotal model of relative deism, as he is, according to some in-depth readings, the head of the Supreme Public and primarily responsible for the implementation of the divine command related to revelation and management in the universe.

The main objective of this series is to clarify the pivotal role of Gabriel in the divine system as understood from the Holy Qur'an, and to understand the nature of the relationship between him and God, and between him and prophets and humans. We will seek to place this relationship in light of the concept of relative deism that does not contradict the absolute deism of God, with the constant emphasis on Gabriel's absolute submission to God Almighty and his being a commanding slave.

The concept of deism in Islam is profound and expansive. A clear distinction between God's absolute lordship, which is not shared by anyone, and the relative deism practiced by some creatures, God willing, and on a specific scale, is key to a deeper understanding of the relationship between God and the universe. It is also an important tool for protecting the doctrine of monotheism from any blemish, and for interpreting many Qur'anic texts in a manner consistent with the Arabic tongue revealed in the Qur'an.

In the following articles, we will delve into the verses that talk about Gabriel, explore his roles, names and attributes, and analyze his position in the light of the concept of relative deism, while making sure to clearly state the boundaries between him and the Creator, in order to preserve the fortress of monotheism from any confusion or exaggeration.

The "One God": a functional system that transcends traditional understanding

When we read in the Book of God the command to turn to the "one God", we immediately think of the Most High Divine, God Almighty, who alone is worthy of worship. This understanding is the basis and essence of religion, for there is no god but Allah. But does the concept of "one God" stop at referring only to the individual self? Reflection on some Qur'anic texts leads us to explore an additional dimension to this concept, as some contemporary readings indicate.

According to this perspective, the term "one God" in the Qur'anic discourse, especially in the context of the call to worship and follow, may not only refer to the transcendent God, but may refer to an integrated functional system that functions as a single unit in its relationship with the man in charge, especially in the field of guidance, revelation, and legislation. This system is the practical interface with which humans interact to receive and follow the divine method.

Components of the "One God" system: God and Gabriel

According to this argument, this system consists of two basic elements that work in absolute harmony:

  1. Allah (SWT): He is the first and supreme source of this system. He is the perfect divine, the absolute owner, the home of the original revelation and legislation. It is the top of the cosmic pyramid and the source of all authority and legislation of truth.

  2. Jibril (peace be upon him): It is the executive aspect and the interface adopted for this system in delivering legislation to the world of humans. It can be described here as "God without God", not in the sense of an independent divinity worshiped without God, but in the sense of the great entity chosen by God and entrusted with a fundamental task in this functional system. Its role is to:

Why is this system functionally considered "one God"?

This integrated system (God as the source and Gabriel as the executing medium of revelation) is seen as a "single God" for man who is charged with several practical and functional considerations:

Monotheism as a belief in the system and orientation to it

Based on this understanding, monotheism required by Sharia is not limited to merely theoretical acknowledgment of the existence of one God, but includes a practical orientation to this system and dealing with it as a single unit worthy of legitimate worship and absolute obedience. This is done through believing in God as a source, believing in Gabriel as a faithful mediator, and turning worship and obedience to what the revelation (the Qur'an) has brought as the binding divine law.

Understanding the prohibition of "two gods"

In the light of this understanding of the system of "one God", the Qur'anic prohibition in the Almighty's saying: "And Allah said, Do not take two gods, but he is one God, so they will fear me" (Al-Nahl: 51) more profound. It is not merely a prohibition against idolatry or idolatry beside God, but a prohibition to imagine any autonomy or separation in the legislative source or guidance that reaches man. It is an affirmation that the system from which man receives the mandate and legislation is one integrated system, sourced from God, and communicated by Gabriel, and it is not permissible to imagine the existence of two contradictory or independent sources of divine command. Fear and absolute submission in the end to God, who is the source of this whole system.

Understanding the "one God" as a functional system comprising God and Gabriel (as a legislative and executive unit) provides an additional dimension to the concept of monotheism in the Qur'an. It shows how faith in God includes belief in His messengers and revelations, and how obedience to Gabriel's revelation is obedience to God, all within the framework of a single non-contradictory divine system, to which the believer addresses by choice, obedience and legitimate worship.

The boundaries between God and Gabriel - controlling the concepts of monotheism - worship and supplication

After reviewing the concept of relative deism and presenting an initial conception of the "one God" system that includes God and Gabriel as a faithful and authorized mediator, it is now necessary to draw the boundaries clearly between the Creator and the creature, between God Almighty and Gabriel (peace be upon him), and any other creature. Gabriel's great stature and central role in revelation and management (by God's command) should never lead to any compromise on the essence of monotheism, or to fall into any form of polytheism or exaggeration. To achieve this, it is necessary to adjust our understanding of some basic concepts such as worship and supplication, which may be misunderstood if we do not refer to their precise linguistic and Qur'anic connotations.

1. Monotheism: the foundation and the supreme goal

Monotheism is the absolute and firm belief that God is one and has no partner, in Himself (there is no equal), in His attributes (there is no likeness), in His actions (such as creation and absolute management), and in His merit for worship (there is no idol right except Him). It is the essence of Islam and its solid foundation, and all acts of worship and deeds are accepted only if they are purely for His honorable face. Sections of consolidation can be clarified to establish this concept:

Conclusive evidence for this absolute monotheism abounds in the Qur'an, and Surat Al-Ikhlas is the most eloquent statement of it: "Say, He is Allah, one of God, the steadfast, did not give birth, was not born, and had no one enough."

2. Adjust the concept of "worship": between the general and the private meaning

It is a common mistake to limit the word "worship" and its derivatives to the devotional meaning of God only. The Qur'an, in its Arabic tongue, uses them in broader connotations. The general linguistic meaning of worship revolves around submission, obedience, humiliation, and exaltation. All of these meanings may be achieved together, or some of them may be achieved without each other depending on the context.

The Qur'anic multiple use of the word "worship" includes:

Understanding this multiple use of the word "worship" is necessary lest we interpret every obedience or submission (e.g., traffic regulations, labor laws) as shirk. Polytheistic worship is the disbursement of any kind of worship that is permissible only to God (such as sanctification, absolute humiliation, and seeking help in what only He can do) to anyone other than God.

3. Adjust the concept of "supplication": between request and distress

The word "supplication" also does not have a single meaning, but its meaning varies according to what is required and required. Distinction is necessary here:

In the context of this understanding, the role of certain beings such as angels or others from the "highest fullness" in "answering" a prayer addressed to God can be considered. The prophets and the righteous call upon Allah alone (supplication of worship and distress), and it is Allah who answers their supplications. But the process of carrying out this response in the realm of command and the world of creation may be carried out by the creatures entrusted with it (angels or others). They are the tools of execution of God's command, and they have no partners in the merit of devotional supplication. Devotional supplication to God, and the implementation of God's command response may be through created means.

Controlling these concepts is essential to maintain the fortress of monotheism and ensure that we do not fall into polytheism or exaggeration, with a correct understanding of the true nature of worship and legitimate dealings with the universe and its creatures.

"Al-Rahman": The manifestation of order and law in the world of creation

In our journey to decipher the relationship between the concepts of divinity, deism and cosmic assets in the Qur'anic discourse, and after we explored the concept of the "one God" as a functional system that represents the practical interface for receiving legislation, and we set the concepts of monotheism, worship and supplication to demarcate the boundaries between the Creator and the creature, we now move on to delve into understanding one of the great names of Allah: "The Most Merciful".

The name "Rahman" refers not only to God's broad and universal attribute of mercy, but is intrinsically linked to the world of creation and to the order and laws of the universe. If the name "God" is more specifically associated with the world of command, the unseen, the legislature, and the transcendent direct will, the name "Rahman" stands out and manifests itself remarkably in the world of creation, that is, the tangible and imperceptible physical universe in which we live and interact with it.

"Rahman" is the name through which God's vast mercy is manifested in the creation and maintenance of this visible universe with all its subtle and solemn glory. This mercy is not just a negative emotion, but a precise and tight system and fixed and continuous laws that God has deposited in His creation to ensure His continuity, balance, and suitability for life and living. The universe with its physical, chemical, astronomical, biological and other laws is a great manifestation of the mercy and management of the Most Gracious.

In modern science, what we call the natural or cosmic laws (the laws of gravity, thermodynamics, the laws of heredity, etc.) can be considered in this context as the "laws of the Most Merciful." They are the fixed Sunnahs by which God has conducted the universe, which do not change and are not changed except by His absolute will: "You will not find God's Sunnah a change, and you will not find a transformation for God's cent" (Fatir: 43). These laws are a manifestation of God's knowledge, power, and wisdom in creation, which is the way Rahman chose to run and establish order in this material world. The study, understanding and application of these laws through science and technology is the key to properly dealing with the world of creation and benefiting from its harness.

Inspired by the idea that "Rahman is all connections", this great name can be understood as representing the network of laws and causal relationships that bind the parts of the universe together, governing their interactions and mutual relationships. The laws of interconnection between atoms, the interaction of fundamental forces in the universe, the relations between living beings and their environment... All these connections are part of the Rahman system that preserves the balance of the universe, prevents its chaos, and ensures its accurate and tight functioning. "Rahman" in this sense is the guarantor of order, consistency, and consistency in the world of creation.

Here it is necessary to reiterate, that this functional distinction between "Allah" (associated with the world of command, legislation and the supreme will) and "Rahman" (associated with the world of creation, its laws and order) does not imply the existence of two gods. ﴿Say, Call upon Allah or call upon the Most Merciful, whatever you call, He has the Most Beautiful Names﴾ (Al-Isra'a: 110). They are two names of the same self, but they can be understood as different manifestations of this divine self in different worlds or different aspects of existence. "God" represents the transcendent self and the source of command, while "Rahman" represents the manifestation of the self in the material world of creation through universal mercy embodied in laws, order, and universal connections. This distinction helps to understand how God can be transcendent and inseparable from the likeness of the created ("nothing like Him") and at the same time present and manifested in every atom of His being through His system and laws established by (the Most Merciful).

The concept of "servants of the Most Merciful" in Surat Al-Furqan provides a wonderful model for those who understand and harmonize with this great divine name and with His order in the universe. They are not only the ones who perform the pure devotional rites of God, but they are also the ones who walk the earth in humor, interact with people wisely, prostrate themselves and rise to their Lord (they associate the world of creation with the world of command), spend in moderation (understand the laws of equilibrium), do not call with God another god (distinguish between the Creator and the creature), and if they recall the signs of their Lord, they do not choose to be deaf and blind (they interact consciously with both legitimate and universal verses). They are servants who understand the system of the Most Merciful in creation and harmonize with it in their behavior and life.

In this context, the name "Rahman" represents an essential aspect of the divine manifestation, linked to the creation and maintenance of the material universe through a precise system and fixed laws. Understanding this role of Rahman helps to heal the imaginary rift between religion and science, opens the door to seeing the universe as an open book that indicates the greatness and mercy of its Creator, and invites man to be one of the "servants of the Most Merciful" who understand this system and harmonize with it in their behavior and life.

"Goddess without Rahman": scientific excellence and acquired ability within the laws of the universe

In the context of our understanding of the system of the universe and its laws associated with the name "Rahman", we are now exploring a concept that at first glance may seem shocking: the concept of "gods without the Most Merciful." But, as we will explain, this concept, according to the reading we adopt in this series based on reference sources, never refers to the existence of true gods worshipped without God, but rather a description of a realistic state of superiority and power possessed by certain creatures within the framework of the cosmic laws established by the Most Merciful.

Redefining the concept and defining its nature:

We must reiterate, based on the distinctions we have previously made between legal worship and practical worship, that the term "god(s) without the Most Merciful" never refers to a divinity in the legal or religious sense that requires ritual worship or sanctification. It is not so much a doctrinal concept of deserving worship, as it is a description of a real or practical situation of relative power and control in the world of creation.

"Divinity without Rahman" is a description of the state of superiority, high ability and relative control acquired or enjoyed by a creature (human or non-human) in a particular field, as a result of its deep understanding and skillful application of the natural and scientific laws of the universe established by the "Rahman". It is a "divinity" acquired (by science and action) or innate (by mountain and formation) within the framework of the system of Rahman, not external to it or independent of itself. It is a power that works by the laws of the Most Merciful, not outside of them or by a will independent of its author.

Examples and applications for understanding the concept:

To illustrate this concept in practice, we review the examples given in the reference discussions:

  1. Angels as "gods without the Most Merciful" (innately): Angels, by virtue of the nature of their creation and their cosmic functions entrusted to them by God, are in perfect harmony with the laws of the Most Merciful and guide them in certain aspects. Their ability to control the trajectories of cosmic phenomena (e.g. gravity, wind movement, rainfall, precise cosmic processes at God's command) make them have superiority, power, and control over aspects of this material world. This innate superiority makes them "sub-Rahman" gods functionally and practically relative to other creatures subject to these laws. We "worship them" (Practical worship) in the sense that we submit to the laws that they follow by God's command, not legitimate worship for them.

  2. Humans (scientists and inventors) as "gods without Rahman" (by acquisition): Man, through reason, science, pursuit and research, can discover, understand and adapt the laws of the Most Merciful in the universe. By applying this understanding to inventions, technologies, industries and medicine, man can achieve superiority, ability and control that he did not have before (such as aviation, modern communications, treatment of incurable diseases, control of some sources of energy...). This acquired scientific and technical superiority gives these scientists, inventors and leading companies a kind of "divinity without Rahman" in the fields of Specialization. They provide solutions and capabilities that make others dependent on them and practically subject to their superiority, products and services.

  3. Jesus Christ and his mother Mary as "two gods without the Most Merciful" (special case): The Qur'an refers to the possibility of taking them as gods in the Almighty's saying: "Did you say to the people, 'Take me and my mother as two gods without God'" (Al-Ma'idah: 116). According to the interpretation based on the sources, their possible description of "two gods" here is not related to polytheistic worship ("without God"), but rather to their supernatural abilities that fell under the concept of "without the Most Merciful." The miracles they showed, God willing (resurrection of the dead, healing of the leper and the sleeve, speech in the cradle of Jesus, livelihood Mary's own was the result of their union or support by a special power from the realm of command (the Holy Spirit), which enabled them to apply or transcend some of the customary laws of the Most Merciful in the material world of creation, but all this was within the general framework of the system of the Most Merciful and with the absolute permission of God. This superiority in the ability to manifest the supernatural has made them, in the eyes of those who witnessed them and did not understand the nature of this ability, "gods without the Most Merciful", that is, beings possessing a supernatural power based on special divine laws, and not two gods worshiped without God.

"Worship without Rahman": Practical submission to excellence:

As we explained earlier in the third article, the "worship" associated with the "goddess without Rahman" is a practical, realistic, or even metaphorical worship, not a ritual religious cult. It means submission, dependence, benefit, or even practical fascination with the superiority and ability resulting from understanding and applying the laws of Rahman. Examples: having to use a smartphone and pay for it because of the scientific superiority of its maker, relying on the doctor's treatment based on his knowledge, using an airplane, or submitting to the law of gravity that angels command God. This "practical worship" is natural and permissible, and is part of interacting with the universe and benefiting from divine harnessing and scientific progress.

The decisive condition: acknowledgment of the source of laws (belief in the Most Merciful):

The key point that differentiates between "divinity without Rahman" (legitimate and sometimes accepted superiority) and "divinity without Rahman" (the great crime and its punishment is hell) is faith and acknowledgment of the source. In order for man's scientific and technical superiority to be "without the Most Merciful" (i.e., within the divine system), he must acknowledge and acknowledge that these laws that he discovered and applied were the work of the Most Merciful, and that his power and the power of every creature were derived from God and operated within the system of the Most Merciful who created Him. Knowledge and achievement must be coupled with faith in the true source and blessing.

But if man attributes this superiority to himself and his own abilities as if he is independent of God's system and laws, denies the divine source of these laws, and claims absolute power independently of the Most Merciful, then he turns into a "god without the Most Merciful." This is the disbelief and scientific or functional arrogance that leads to destruction, because it is a denial of the great universal truth and of God's lordship and absolute divinity.

The concept of "gods without the Most Merciful" opens a door for us to understand the superiority and ability that we see in the world of creation, links it to the laws of the Most Merciful, and distinguishes between practical submission to this superiority and legitimate worship that is permissible only to God. It also places the requirement of belief and acknowledgment of the source of these laws as a boundary between legitimate superiority within the divine order and the false claim of independence, which constitutes a major crime. This understanding encourages science, progress, and consciously dealing with the universe, while maintaining faith and connection to God as the source of everything.

The Lord: Between separation from God and the manifestation of lordship in Him - a dialectical analysis

Having explored the "One God" system as a framework for understanding legislative monotheism, explaining the differences between types of worship, and delving into the concept of "Rahman" as the system of creation and its laws, we now move on to address one of the most controversial and debated concepts in Qur'anic discourse within the context of the hierarchy of power and assets: the concept of "Lord". While no one disagrees that God Almighty is the absolute Lord of all things, the use of the term in some verses opens the door to jurisprudence as to whether it refers everywhere to the Absolute Divine, or whether it may sometimes denote a great entity or level of authority acting with a direct divine mandate.

As briefly noted in the third article, some scholars argue that the word "Lord" in certain contexts does not necessarily refer to God Himself, but rather to a high level of authority or a great entity entrusted with specific tasks with God's permission and direct command, and can be seen as a detailed divine project or deputy working with a high mandate. This understanding finds its roots in an in-depth reading of some verses that speak of creation and command, in which actions are attributed to "God" in contexts that may be understood as distinguishing Him from the Absolute Divine in that particular context.

One of the most prominent readings that adopted this distinction and provoked wide debate is that this "Lord" referred to in some verses is Gabriel (peace be upon him) precisely, as the faithful and powerful spirit responsible for carrying out the great divine commands, especially those related to revelation, cosmic management and man's project on earth. The proponents of this argument believe that Gabriel's great stature, supernatural abilities and pivotal role qualify him for this high position under the absolute authority of God.

But, is this the only possible understanding? What arguments do you argue with this view?

Other scholars offer a strong critique of this idea, asserting that the term "Lord" in all its contexts belongs to God Almighty, and that any use of the term may seem different and understandable in the context of Arabic semantics and the context of the overall verses. They argue that the use of the word "Lord" may be in the sense of the addressee or in the context of a relative mandate and dispensation, but ultimately it comes back to God as the absolute Lord of all things.

One of the verses that indicate that "the Lord" returns to God even in seemingly different contexts is the words of Joseph (peace be upon him) addressing the king's legs: "Remember me with your Lord" (Joseph: 42), and his saying to the king: "Return to your Lord and ask Him what is wrong with the women who cut off their hands" (Joseph: 50). Critics argue that Joseph here used the word "Lord" according to the prevailing concept of the king who manages his subjects, not as an acknowledgment that this king is "Lord" in the divine sense, but rather a linguistic use of the word in the context of relative authority. They compare this with the saying of Moses (peace be upon him) about the calf (Taha: 97) addressing the Samaritan, and he does not recognize that the calf is a god, but used the word according to the Samaritan and his people. This shows that the use of "Lord" or "God" may be in certain linguistic contexts that do not necessarily imply establishing the truth of that Lord or God in the absolute sense.

The most important axis in the discussion: the story of creation in Surat Al-Baqarah

The most vivid context in this controversy is the story of Adam's creation and the command of prostration and rebellion that followed, as reported in Surah al-Baqarah:

When your Lord said to the angels, "I will make a caliph on earth... ﴾ (Al-Baqarah: 30) ﴿... Bow down to Adam, and they worshiped except Iblis, my father, and he was arrogant, and he was one of the disbelievers﴾ (Al-Baqarah: 34) ﴿He said, What prevented you not to prostrate when I commanded you? He said, I am better than him, you created me from fire, and I created him from clay﴾ (Al-A'raf: 12)

Those who read the distinction believe that the speech here is directed by "your Lord", and that the command to prostrate was issued by him, and that Satan's rebellion was against him. They ask how Satan could rebel directly against God in the first instance if God was the speaker in these verses, especially since the angels (present at the time of the command) do not disobey God. This leads them to say that the "Lord" here is a level other than the Absolute Divine, and may be Gabriel responsible for this project.

On the other hand, critics assert that the speaker is God Almighty, and that Satan rebelled against God's command directly. They believe that the possibility of disobedience and rebellion exists for those charged with jinn and mankind, and that Satan chose to rebel despite knowing God's absolute authority. They assert that attributing word and deed to "Yahweh" does not take Him away from being God, He is the Lord of all things. They also refer to other verses that talk about Satan's rebellion, disobedience, cursing and expulsion directly from "Allah", as in the Almighty's saying about Iblis: "May Allah curse him and say, 'Take from your servants an obligatory portion'" (An-Nisa: 118), which indicates that the disobedience was directed at Allah, who cursed and expelled him.

This debate over the identity of "God" in these contexts has profound implications for our understanding of the power hierarchy. If God is a separate entity (like Gabriel in some readings), this provides an example of a very high level of created and delegated authority. If God is always God, this confirms that the actions attributed to "Lord" are direct manifestations of God's absolute lordship in different contexts.

The initial conclusion is that the concept of "Lord" in the Qur'anic discourse is the subject of reflection and diligence. There are readings that see it as indicative of a level of authority created and delegated in certain contexts, with Jibril being referred to as a candidate for this role in some contexts. In contrast, there are other readings that assert that "Yahweh" always returns to God Almighty, and that seemingly different verses can be understood in other linguistic or semantic contexts. This ongoing discussion prompts us to reflect more on the comparative basis and search for the strongest proof in the Book of God.

In the following article, we will move on to address the debate surrounding the concept of "Rahman" and whether it is the name of God only or a separate entity, while countering argument with proof as stated in the reference discussions.

The "Lord of the People": Between Traditional Interpretation and the Power of Hidden Ideas

At the end of the series "Lordship and Divinity", after reviewing possible levels of authority and management in the universe, and delving into the meanings of divine names and their relationship to the worlds of command and creation, and addressing the temporal dimensions of management and calculation, we stop at the concept contained in a great surah, which is Surat Al-Nas: "The Lord of the people". This concept, despite its apparent simplicity, carries with it dimensions that may go beyond traditional understanding, and open a door for reflection on the types of "deism" that are not associated with the direct Creator.

The traditional meaning of "Lord of the people":

The audience of Muslim commentators and thinkers interpret the term "Lord of the People" in Surat Al-Nas as referring to God Almighty, He is the Creator of people, their Sustainer, their owner, and to Him their affairs. The general context of the surah (the king of people, the god of people) confirms this meaning, as God is the true king and the god worthy of worship alone. And seeking refuge in the surah is from the evil of obsessive Al-Khanas who whispers in the breasts of people from Paradise and people, and this obsessive is the source of evil that threatens people's faith and their relationship with their Lord, their king and their God.

New vision: "Lord of the people" as mainstream ideas:

Besides this fundamental understanding that can only be believed in (that God is the Lord of men over absolute truth), some contemporary readings offer additional insight into the term "Lord of men." This view holds that the "Lord of men" may also refer to ideas, beliefs, and even convictions and legacies that have been nurtured and rooted in people's minds and conscience, and have come over time to control their behavior, guide their decisions, and shape their outlook on life and existence.

According to this perspective, these entrenched ideas and beliefs practice a kind of "deism" on individuals and societies. It constitutes an internal system of reference to which people refer and guide them in life in the same way that the Lord directs His servants. These ideas may be true and derived from revelation, or they may be false, perverted, and derived from other sources. This interpretation holds that the waswasah mentioned in the surah is the mechanism by which these ideas are broadcast and established in the chests, whether they come from jinn demons or human demons (who whisper corrupt ideas and beliefs).

Evidence on which this interpretation may be based:

  1. Linguistic context: The word "Lord" in Arabic is not limited to God, but means owner, master, educator, mastermind. They can be used to describe the owner of power or the thing that breeds, influences, and controls. Thoughts and beliefs possess these qualities in human life, they nurture their beliefs, prevail over their decisions, and exercise hidden power over their behavior.

  2. Quranic context: This interpretation links the "Lord of the People" in Surat Al-Nas to other verses that talk about the influence of corrupt ideas and beliefs on people, and about following one's passion and thinking about corruption.

  3. Social reality: This interpretation suggests that the prevailing ideas in society (unproven traditions, ideologies, fashion trends, perverted values promoted by the media) exert real and significant power over individuals, often directing their behavior more than religious or rational directions. These ideas act as a "lord" to whom people sometimes unconsciously follow and submit.

The importance of this interpretation and practical applications:

This interpretation does not eliminate the traditional meaning (Allah is the absolute Lord of people), but rather adds a dimension to the understanding of Surat Al-Nas in the context of contemporary challenges. It has great importance and practical applications:

Conclusion:

The concept of "Lord of the People" in Surat Al-Nas has, in addition to its clear basic meaning (Allah is the absolute Lord of men), an additional dimension that refers to the authority of prevailing ideas and beliefs that exercise a kind of "hidden lordship" over people. Understanding this additional meaning helps us to recognize the various forms of non-divine "lordship" to which we may be subjected, and invites us to intellectual vigilance, conscious criticism of ideas, freedom from the power of illusion, and return to God alone as the true absolute Lord to whom hearts, worship, loyalty, and obedience must turn. It is a constant call to seek refuge in God from everything He tries to be our "Lord" except Him.

The High and the Most High: Levels of Management and Implementation in the Cosmic Order

In the course of our exploration of the potential hierarchy of power and assets in the universe as understood from the contemplation of the Qur'anic discourse, having placed "God" at the pinnacle of absolute greatness, addressing the concepts of "Lord" and "Rahman" and their role in the worlds of command and creation, and reviewing the debate about the identity of God and the nature of the Most Merciful, we now move on to explore additional levels within this great system: the levels of "the highest" and the "highest fullness."

Some scholars in Qur'anic discourse refer to the term "high" as a set of assets that carry out enormous tasks in the universe. Their existence and role are evidenced by verses that speak of great acts such as creation, make-up, and plural settlement (using the first person pronoun "na"), which may be understood not directly to the Absolute Divine Self at all times as a single and direct actor, but to many actors who act at its command and will. In Surat Al-Anbiya, we read:

"We did not create heaven and earth and what is between them as players, if we wanted to take a play, we would take it from us if we were active" (Al-Anbiya: 16-17)

Continuing in the same surah in the context of talking about the organization of the earth and the sky:

﴿And we made in the earth my arrows to extend them, and we made in it suddenly ways so that they might be guided, and we made heaven a preserved ceiling, and they are exposed to its signs﴾ (Al-Anbiya: 31-32)

The use of the plural "we created", "wanted", "took", "doers", "made" in the context of the creation of the heavens and the earth and everything in between, and the establishment of cosmic laws and norms (such as Rawasi, Fafajaj, and the sky as a "preserved roof"), may be understood as referring to multiple actors who performed these great acts. In this hierarchical conception, the "highest" are seen as these actors, a high level of assets entrusted with the task of establishing and managing the material and cosmic order, God willing. They can be considered as senior officials or "ministers" in the cosmic administration, receiving guidance from higher levels (God, and perhaps God in the context of His project) and overseeing its implementation.

As for the "Most High Public", they are mentioned in the Holy Qur'an in contexts related to listening to the news of heaven and the measures and orders that take place in it, and in the context of the dispute between them. In Surat As-Saffat we read through Satan and his soldiers:

﴿They shall not listen to the Most High, and shall be thrown from all sides﴾ (As-Saffat: 8)

In Surah (pbuh) the Prophet (peace and blessings of Allaah be upon him) said:

"I had no knowledge of the Most High as they disputed" (p. 69)

The term "supreme public" refers to a group of beings in the world of the unseen, who are in a high position that enables them to see and manage certain cosmic things. In the context of the proposed hierarchy, the "top fill" could be placed as an administrative level below the "highest" level. If the "highest" are responsible for establishing the great laws, the "supreme public" may be responsible for aspects of the implementation of these laws and the direct management of the affairs of the universe, or the follow-up of its records and events. They can be seen as "department managers" who receive orders and directives from higher levels and transmit them or supervise their execution by lower levels.

In the context of the in-depth discussions on which this series is based, a specific reading (such as that of Firas Al-Munir) suggests that Jibril (peace be upon him) is the head of this supreme court. This adds a specific dimension to the formation and role of this leadership level, and links it to Gabriel's central personality, which we discussed earlier in the context of the "one God" system and relative deism. If this perception is correct, Gabriel would be at this high administrative level, the leader of a great community of assets that carry out managerial tasks by God's command.

The relationship between these and other higher levels is illustrated by the flow of commands and information. The "highest" and the "highest public" take orders from their higher levels (sometimes directly God, and the Lord in the context of His project), and issue directions and tasks to lower levels, chiefly the angels who are the direct executors in various aspects of the universe. This sequence ensures that the cosmic order proceeds accurately and regularly according to the divine will.

With this understanding, the "highest" and the "supreme public" represent two important levels within the hierarchy of power and assets in the universe, each with its role and tasks entrusted to it, God willing. They are not independent creators, but actors within the framework ordained by God, and contributors to the management of this great universe. Their precise nature, identity and the details of their roles remain part of the unseen that we do not fully know, but the Qur'anic references open the door to reflection on this great divine organization.

In the next article, we will address the level of angels, who are the direct executors of divine commands in various aspects of existence, and we will continue to link concepts together.

Angels: Commanding Soldiers and Implementers of Divine Management

In completing the contours of the possible hierarchy of power and assets in the universe as understood from the contemplation of the Qur'anic discourse, and having explored the higher levels of God the Absolute, passing through the concepts of God and the Most Merciful, to the Most High and the Most High, we now reach the direct executive level in this great system, the angels.

Angels are a great realm of God's unseen creatures. It is stated in al-Athar that they were created from light, and were made to obey God completely and obey His commands without the slightest hesitation or disobedience. They represent God's soldiers and hosts in the universe, carrying out His will and managing the affairs of existence according to the specific tasks assigned to them directly or across the higher levels of the hierarchy.

The primary characteristic by which angels are known in the Holy Quran is their absolute obedience to God and their disobedience to His command. This obedience is not about weakness or inability to disobey, but is part of the nature of their creation and their complete submission to the will of the Creator:

﴿O you who believe, strengthen yourselves and your families with a fire whose fuel is people and stones on it are angels of strength and strength who do not disobey Allah what He commanded them and do what they are commanded﴾ (Prohibition: 6)

This verse and many others clearly confirm that angels are faithful executors of God's commands, making them the ultimate instrument for carrying out the divine will in various aspects of the universe. Nor do they have independent moral authority, and their powers to manage and act are lower than the higher levels of the proposed hierarchy.

Angels have many and varied functions that include different aspects of the realm of command (the world of the unseen and legislation) and the world of creation (the tangible world). Some of them are holders of the throne of the Most Merciful, some of them are entrusted with divine revelation to the prophets, some of them are entrusted with rain and livelihood, some of them are those who count and record the deeds of mankind, some of them are entrusted with the capture of souls, some of them are the guardians of Paradise and Hell, and some of them carry out precise cosmic tasks related to the movement of the arks and flow in accordance with the laws set by the Most Merciful.

Also, angels are not of the same rank or degree, but have different statuses and degrees of virtue and closeness to God, and in the quality and magnitude of the tasks entrusted to them. The Qur'an refers to this disparity in ranks by saying through the angels themselves:

﴿And none of us but has a known denominator﴾ (Saffat: 164)

This verse shows that each king has his own specific rank and role within the great hierarchy of angels, which ultimately integrates to fulfill God's will in the universe.

In the context of talking about angels and their greatest, Gabriel (peace be upon him) stands out. While the traditional conception usually classifies him as the archangel and their master, other points of view, as noted in previous articles, believe that Gabriel's position, his pivotal role in revelation, and direct connection to the world of affairs may place him in an independent and different position from the rest of the angels in the conventional sense, and that this distinction is the subject of consideration and contemplation. Notwithstanding this disagreement in classification, Gabriel remains the greatest creature entrusted with the major tasks related to the mission. Divine.

Within the proposed hierarchy we are exploring, angels represent the immediate and lowest executive level in this hierarchy in terms of receiving and issuing commands. They receive commands and directions from higher levels than them, whether it is from those above them in administrative rank, or from the highest, or from the Lord, or even directly from God in some major universal commands. They then carry out these commands in various aspects of the universe, whether it is the management of natural phenomena, the enforcement of predestination, or direct interaction with humans (such as communicating revelation to prophets or capturing souls).

Despite their multiplicity of functions, different ranks, and great tasks, angels remain all honored servants of God. They are in constant worship and praise of God, based on obedience to Him and submission to His will. They were not given the freedom of choice to disobey His command, but were brought to absolute obedience. This reaffirms that ultimate authority, full power, and absolute reign belong to God alone, and that all beings are at His service and at His command, each in its own position and role within the great cosmic order.

With this, we have reviewed the direct executive level in the proposed hierarchy. These multiple levels that we have explored in previous articles—from God at the top, to Lord, to the Most Merciful, to the Most High, to the Most High, to the angels—collectively constitute a conception of a great and complex structure for the management and organization of the universe, all done by God's power, knowledge, and wisdom.

In the concluding article of this series, we will try to link the threads of these levels to each other, placing this hierarchical conception in its broader context within the understanding of the concepts of deism and divinity, and highlighting the most important points of controversy and debate about this reading, emphasizing that it is an ijtihad that opens a door for further reflection in the Book of God.

Laylat al-Qadr and the process of creation: from the command of "be" to the stages of cosmic download

After exploring the basic concepts of deism and divinity, the system of "one God", the boundaries between the Creator and the creature, and the concept of "Rahman" as the system of creation and its laws, we now move on to delve into the mechanism of divine management in the universe, inspired by a great concept contained in the Holy Qur'an: the Night of Power. Laylat al-Qadr, as understood by the reflection of Surat al-Qadr and some contemporary visions, is not just a historical or annual night of worship, but a central concept related to how the divine command moved from the world of command to the world of creation.

Laylat al-Qadr: The moment of command and divine appreciation

Surah al-Qadr tells us that the Holy Qur'an was revealed on this night: "We revealed it on the night of power." This first revelation is the beginning of guidance for humanity, but it also points to a deeper concept. The word "destiny" means appreciation, management, and determination. Laylat al-Qadr is the night of estimating and organizing things and making plans and Sunnahs that will be implemented.

﴿And do not realize what the Night of Power Laylat al-Qadr is better than a thousand months﴾ (Qadr: 2-3)

This exaltation of her status shows that she is not like any other night; her great virtue is linked to the appreciation, organization and download of the matter that takes place in her.

Then the Almighty says: "The angels and the Spirit descend in them with the permission of their Lord from every command" (Al-Qadr: 4). The angels (which are part of God's soldiers carrying out His command) and the Spirit (which was interpreted by Gabriel, or a special type of divine command) descend in them "from every command". This "command" here does not mean just simple issues, but is the universal divine command, the divine plan, the estimates and measures concerning the universe and the life of creatures. Laylat al-Qadr is the pivotal moment in the world of command in which these comprehensive estimates and instructions are downloaded to the world of execution.

From "Becon" to Phased Implementation:

God Almighty in the world of matter, if He wants something, He says to Him "Be and it will be", and this refers to the absolute and immediate divine will in the world of matter. However, the implementation of this command in the world of creation is not necessary immediately and without stages. The world of creation is governed by laws, laws and amounts that require stages, duration and time to complete the creation process or to achieve the matter.

God created the heavens and the earth in six days, and this is a Qur'anic example of how creation in our world takes place through stages and time, even though God is able to create it with the word "be" immediately. Man was also created in multiple stages lasting nine months. This indicates that the command "Be and Be" is issued in the world of command, but its implementation in the world of creation passes through mechanisms, norms, and time stages that may require time.

Soldiers of God and Sunan al-Rahman: Implementation Mechanisms:

The actual implementation of the divine command that was decreed on the Night of Power does not take place chaoticly, but takes place through specific mechanisms:

  1. Soldiers of God: Angels and the Spirit descend on the Night of Power "with the permission of their Lord from every command." These angels (and other assigned assets) are the "soldiers of God" who carry out His commands. They receive estimates and instructions on Laylat al-Qadr or other times at God's command, and they carry them out in the world of creation.

  2. God's fixed laws: Execution is not done arbitrarily, but according to God's laws that do not change or transform. These Sunnahs are the physical, chemical, biological and cosmic laws that God deposited in His creation, which can be linked to the "Nizam al-Rahman" as discussed earlier. Divine commands are carried out through these laws and through them phenomena and events are formed.

No miracles in the traditional sense:

In this sense, some readings understand the concept of "no miracles existing" in the traditional sense, which means breaking or changing natural laws. What may be seen as a "miracle" is not a violation of God's laws, but an application of another divine law, perhaps deeper or unaware of us, or special laws and circumstances prepared by God in advance to achieve a certain thing at a given moment. Divine esteem on Laylat al-Qadr also includes when and how these different Sunnahs will work to achieve the things that are intended, including what seems extraordinary to us. Everything is done according to God's unchanging laws and laws within the framework of universal divine discretion.

Laylat al-Qadr between the past and the future:

While some views hold that the Great Night of Power was one night at the beginning of creation or the beginning of the revelation, in which the universe was appreciated, others believe that Laylat al-Qadr could be a renewed or personal state. The verse in Surat Fuslat: "Those who said our Lord Allah and then straightened up, the angels descend on them" (Separated: 30) refers to the angels descending with good news and tranquility on the believers who achieve integrity. This may be understood as a kind of "personal Night of Power", where the process of attaching divine command (in the form of guidance, tranquility, reconciliation) to the individual who achieves harmony with God's order in his life (righteousness) is renewed. This links the universal cosmic appreciation of the Great Night of Power to the constant divine appreciation and revelation in the righteous lives of believers.

The bottom line:

Laylat al-Qadr represents in this conception a decisive meeting point between the world of command and the world of creation. It is the moment of universal divine appreciation and the download of the grand cosmic plan, commands and norms that will govern existence. These commands are carried out in the world of creation through specific stages and time, and are fulfilled by God's assigned soldiers, and in accordance with the fixed laws and laws established by the Most Merciful, which do not change. Understanding Laylat al-Qadr in this sense helps to link the absolute divine will (kun fikon) to the observed reality governed by laws, and provides a framework for understanding how divine management works in its smallest detail.

These observations on the "Day of God" and the "Day of the Lord" and their limitation of different periods of time and their association with different divine actions (reckoning/retribution versus measure/execution) is a very valuable addition to the series, and provides a temporal dimension to the discussion about the concepts of deism and divinity and their relationship to beings. Linking this distinction between the two days with the concept of "the words of the Lord" and "the words of God" adds further depth to the debate about the infinity of self and management.

These points form an excellent basis for a new and specific article in the series. I will draft an article that focuses on these temporal dimensions, incorporating the points I mentioned, including the specific verses and comparisons made in the text.

Temporal dimensions in the Qur'anic discourse: between the "Day of God" and the "Day of the Lord"

When contemplating the Qur'anic discourse, we notice that the concept of "day" (day) is not limited to its usual temporal significance (24 hours), but expands to include different periods of time and varying amounts related to divine management and major cosmic events. As we explore the potential differences between divine terms and cosmic levels, two distinctive connotations of today's concept of "God" and "Lord" emerge, as indicated by some in-depth readings and specialized discussions.

"Day of God": Day of Judgment and Punishment

In many contexts of the Qur'an, the term "Day of God" refers to the Day of Judgment, the Day of Judgment and the final reward of creation. This day is of a special nature radically different from the days of the world. The Qur'an describes its horrors, its greatness, and the enormous cosmic changes taking place in it. It is the day when God's absolute justice is manifested to hold people accountable for their deeds in this world and to reward them with heaven or hell.

The duration of this day is great and different from what we promise. One of the verses indicates its amount:

﴿The angels and the Spirit limped to Him in a day that was fifty thousand years of what you count﴾ (Al-Ma'arij: 4)

This verse, which speaks of the angels and the Spirit coming to God on a day of torment for the disbelievers (as the context of the surah shows), limits the amount of this day to fifty thousand years of what we promise. This day is understood as the great day on which the final comprehensive separation and reckoning take place.

"Day of the Lord": the day of management and revelation

On the other hand, the Qur'an mentions another term related to the day and is associated with "Lord", and carries a different connotation related to the management of the affairs of the universe and the implementation of divine commands. This day has a different amount of time:

﴿And they will hasten you with torment, and God will not break His promise, and a day with your Lord is like a thousand years of what you promise﴾ (Hajj: 47)

﴿He manages the matter from heaven to earth and then limps to it in a day that was worth a thousand years of what you count ﴾ (Sajdah: 5)

These two verses limit the amount of day with the Lord at a thousand years than we promise. The verse in Surat As-Sajdah explicitly links this day to "managing the matter from heaven to earth" and its lameness to it. This suggests that the "Day of the Lord" in this context concerns a period of time measured in a thousand years, and concerns the process of cosmic management, downloading commands, and executing them across different levels (angels and others as discussed earlier).

Linking to the concept of deism and management:

The distinction between a thousand-year day (the Lord's day in the context of management) and the fifty-thousand-year day (God's day in the context of reckoning) provides a temporal dimension to understand the difference between the nature of God's different actions. The Lord's Day is linked to the ongoing management process in the universe, which, although it is done by God's command, follows laws, magnitudes and laws that may take a certain time in the world of execution, measured by this thousand-year day. This day concerns the management of the affairs of the universe, the download of interim orders and the detailed management. God's fifty-thousand-year-old day is linked to the greatest and most comprehensive cosmic event of reckoning and final retribution, an event that belongs to God Himself and His absolute jurisdiction.

The Lord's Words and God's Words: Infinity and Transfiguration:

This distinction in temporal dimensions can also be linked to the concept of the infinity of "the words of God" and the "words of the Lord." In Surat Al-Kahf we read:

﴿Say if the sea were an extension of the words of my Lord, the sea would run out before the words of my Lord ran out, even if we brought the same for a long time﴾ (Al-Kahf: 109)

Then in Surah Luqman:

﴿Even if there were a tree of pens in the earth, and the sea extended after him seven seas, the words of God would not have run out, for God is dear and wise﴾ (Luqman: 27)

The distinction between "the words of my Lord" and "the words of God" is noticed, and the multiplied example of the extent of infinity is different (one sea and its extension for the "words of my Lord" versus seven sails and the tree for the "words of God"). Some contemplators argue that this distinction indicates that the "words of the Lord" relate to the commands and dispensations that come down and be carried out in the universe during the "Day of the Lord" (the thousand years), words that do not run out because the process of management is continuous and constantly renewed within this framework. The "words of God" are broader and more comprehensive, encompassing all His knowledge, command, and absolute dispensation that far exceeds the scope of management on the "Day of the Lord" or even in all days of the universe from its creation to its resurrection. The verse in Luqman describes an absolute infinity beyond any imaginable number (seven sails and all trees are pens), and it goes back to the "words of God" as the Mighty and Wise Owner of everything.

Discussion on significance and difference:

This discrepancy in the meaning of "today" and in the examples of infinity is used in in-depth discussions to reinforce the idea that there is a difference between the nature of actions associated with "Lord" (temporal phased management) and those associated with "God" (final reckoning, absolute encirclement, divinity). While some argue that this distinction in "day" or "words" indicates that "Yahweh" may be a different entity from God Himself (responsible for managing on His own day), others argue that both days and both types of words belong to God alone, and that the distinction in verses is to indicate different aspects of God's greatness and actions in different times and contexts (His management in the universe during His millennial day, His final account on His millennial day), and that "Lord" and "God" are nouns. has it in different contexts, or "Lord" refers to God in the place of a measure that requires time, while "God" refers to Him in the status of divinity and absolute enclosure.

The bottom line:

Contemplating the temporal dimensions of the Qur'anic discourse, especially the distinction between the day of one thousand years with the Lord and the day of fifty thousand years with God, opens up prospects for understanding the nature of the continuous divine management in the universe versus the final comprehensive reckoning. The infinite comparison of the "Lord's Words" and the "Words of God" adds another dimension to understanding the breadth of God's knowledge, command, and absolute management. These concepts are researched and contemplated, and are used in in-depth discussions to promote a deeper understanding of the relationship between God and His creatures and how the cosmic system works, always emphasizing that God Almighty is the Unique Absolute Perfection, Universal Infinity, and the Greatest King in all times and places.

Integration of concepts and multiplicity of visions - a summary and exploration of the future

After an in-depth journey in which we explored various aspects of the concepts of deism and divinity and their relationship to cosmic assets in the Qur'anic discourse, and reflected on possible levels of authority and divine management, in addition to discussing some controversial and controversial points, we arrive at the concluding article in this series. We have tried to provide a conception that may help systematize understanding of these complex concepts, with the constant affirmation that God is the absolute and supreme authority in all things.

We started from the concept of the "one God" not only as a single self, but as an integrated functional system that represents the practical interface for receiving divine legislation, including in some readings God as a supreme source and Gabriel as a faithful mediator. Then we explained the boundaries between the Creator and the creature through careful control of the concepts of worship (between legitimacy and practicality) and supplication (between distress and request), stressing that pure worship and devotional supplication can only be for God alone.

We then explored the concept of "Rahman" and linked it to the system of creation, its cosmic laws and fixed laws, as a system derived from God and manifested in His vast mercy. We have shown how this does not mean a separation of the self from God, but rather two names of one self that have manifestations in different worlds. From this understanding, we have approached the concept of "gods without Rahman" as a reference to superiority and power acquired within the laws of the universe established by the Most Merciful, which is legitimate superiority if combined with the recognition of its divine source.

We also touched on other possible levels within the proposed cosmic hierarchy, such as the "highest" responsible for establishing and administering the great laws, and the "highest public" as a higher administrative level that receives and issues orders, with reference to a reading that holds that Gabriel is the head of this public. We stopped at the "angels" as executing soldiers and instruments of divine management in various aspects of the universe, with reference to the debate about Gabriel's classification and whether he was among the angels or not.

This hierarchical conception that we have reviewed, which places God at the top, and under which different levels of authority, management, and assets (such as Yahweh, the Most Merciful, the Most High, the Most High, and the Angels) are graded, is an attempt to understand how power and tasks in the universe are organized according to some readings of the Qur'anic discourse. But it is not the final say on this great subject.

Points of controversy and multiple visions:

We have highlighted throughout the series that there are fundamental points of disagreement and deep discussion among contemporary researchers. Among the most prominent of these points:

Alternative interpretive methodologies:

In the course of these discussions, different interpretive methodologies emerge. It is important to refer to the "activation of nouns" rollout. The proponents of this argument argue that focusing on the separation of entities may not be the most appropriate approach to understanding the relationship between divine terms and cosmic assets. Rather, they argue that God Almighty is the one absolute divine self, and that terms such as "Allah", "Rahman", "Lord", and even references to "the Most High" or "Most High" in certain contexts, may not imply the existence of independent entities. Separate from the divine in every context, it is the activation of the functions and names of the one divine self in different places and contexts of existence and the worlds of command and creation. This proposition offers an interpretive alternative that attempts to bridge the gap between texts that may be understood to refer to a multiplicity of actors and the essence of God's absolute monotheism.

The vitality of the debate and the importance of reflection:

The existence of these different readings and discussions among researchers (such as the dialogues mentioned that include the names of contemporary researchers such as Alaa Amer, Firas Al-Muneer, Al-Kasir, Luqman Al-Damad, Mustafa Fouad and others) confirms that these Qur'anic concepts are deep and broad, and that understanding them requires continuous effort and careful reflection. There is no single statement that is fully agreed in every detail regarding this possible hierarchy or the nature of some of these concepts.

This does not mean loss, but rather that the door to reflection in the Book of God is open, and that the mind is called to meditate and search for the strongest evidence and the most likely interpretations. The most important thing is to always start from the basis of absolute monotheism of God Almighty, not to exceed the boundaries between the Creator and the creature, and sincerity of worship and supplication to God alone.

An invitation to continuous reflection:

This series, with its exploration of the potential hierarchical conception and some aspects of the debate surrounding it, is nothing but an open invitation to you, readers, to continue on the journey. Go back to the Holy Qur'an, ponder its verses with an open mind and a healthy heart that seeks the truth. Compare the different interpretations, and the door to seek proof in the legendary verses of God (the Qur'an) and the visible verses (the universe) is open to everyone.

We ask God to bless us all with a correct understanding of His Book, to guide us to His straight path, and to place our contemplation in the balance of our good deeds.

Praise be to Allah, Lord of the Worlds.

Series "Beating in the Qur'an"

"Beating in the Qur'an: The Problem of Traditional Understanding"

Introduction:

Verse 34 of Surat An-Nisa {And those who fear their disobedience, preach to them, abandon them in the dormitories, and beat them...} is one of the most controversial and debated verses of the Qur'an, especially in the modern era. This verse, which deals with the issue of dealing with the wife's disobedience, included the word "and beat them", which was – and still is – the focus of great disagreement between commentators and jurists, and between women's rights defenders and those who reject violence against them.

This series of places is an attempt to reread and understand this verse in light of the Arabic language, the purposes of Sharia, and the general Qur'anic context, while opening up to unconventional exegetical approaches. Our goal is not to abolish or distort the Qur'anic text, but to seek a renewed understanding that transcends narrow literal interpretations and takes into account the supreme Islamic values of justice, charity and cohabitation with virtue.

The traditional interpretation of "and multiply them":

The majority of commentators and jurists argue that the "beating" mentioned in the verse is physical beating, but they restrict it to strict conditions and controls, including:

They cite hadiths such as:

Problems of traditional interpretation:

Despite these terms and conditions, the traditional interpretation of "hit them" raises several problems in the modern era, including:

  1. Conflict with human rights concepts: Beating, whatever its degree, is a violation of human dignity and the right to physical and psychological integrity.

  2. Violence against women: Many argue that this interpretation opens the door to violence against women and justifies harmful practices under the guise of discipline.

  3. Psychological impact: Even non-severe beating may leave negative psychological effects on the woman, and affect the marital relationship.

  4. Misunderstanding and application: This interpretation may be misunderstood and used to justify domestic violence, even if it is contrary to the terms and conditions set by jurists.

  5. Contradiction with the purposes of Sharia: contradicts the purposes of Sharia calling for affection, mercy and dwelling in the marital relationship.

Is there another understanding possible?

In light of these problems, the question arises: is there another possible understanding of the verse? Can "hit" have a meaning other than physical beating? Can we understand the verse in a way that is consistent with the highest Islamic values and with the purposes of Sharia calling for justice, charity and cohabitation with virtue? ( بنعودة عبدالغني)

This is what this series of positions will try to answer, by:

"In the language: does 'hit' necessarily mean physical beating?"

Introduction:

In the previous research, we posed the problem of the traditional understanding of "and multiply them" in verse 34 of Surat An-Nisa, and asked: Is there another understanding possible? In this section, we will begin the journey of searching for an answer by returning to the foundation: the Arabic language. Does the word "hit" necessarily mean physical beating? Or does it have other meanings that can shed new light on the understanding of the verse?

"Hit" in Arabic dictionaries:

When referring to the dictionaries of the ancient Arabic language (such as Lisan al-Arab, Taj al-Arous, language standards), we find that the word "hit" has multiple meanings, beyond the literal meaning of beating with a hand or with an instrument. Here are some of these meanings:

  1. Hitting with or without hand: This is the most common meaning, which is to beat something on something.

  2. Hit in the ground: travel and travel. {And if you are struck on the ground, you do not have to shorten your prayer} (Women: 101).

  3. The age struck among the people: divergence and division.

  4. The siege struck him: he surrounded him.

  5. Hit him an appointment: set him a time.

  6. Give him an example: show him a lookalike or a peer. {God gave an example...} (In many places in the Qur'an).

  7. He hit his neck: cut it off.

  8. Hit on the hand: stop him.

  9. Strike about the thing: turn away from it and distract from it.

  10. God set an example of truth and falsehood: He created it and created it.

  11. He humiliated the Jews: he committed them to it.

  12. Beating the jizyah on the dhimmis: imposing it on them.

  13. Hit the ring: craft and make it.

  14. Hit the clay: make it and make it milk.

  15. Multiply the dirhams: mint.

  16. Hit the lute: play it.

  17. Hit the chord: move it.

  18. Hit in color: inclined to him.

  19. The roots of the tree hit into the ground: deepened and took root.

  20. Hit the sweat: move incandescent.

"Hit" in the Holy Quran:

The word "hit" and its derivatives appear in the Holy Qur'an in many places and with different meanings. Some of these meanings correspond to the meanings given in dictionaries, and some may carry connotations specific to the Qur'anic context.

Conclusion:

From this linguistic analysis, it is clear that the word "hit" has multiple meanings in Arabic, and that physical beating is not the only or even the most common meaning. It is the context that determines the intended meaning in each case.

Open question:

Based on this multiplicity of meanings of "hit", can "hit" in the verse {and multiply} have a meaning other than physical beating? Can we understand the verse in light of one of these other meanings?

This is what we will try to explore in the following areas, by applying unconventional exegetical approaches, looking at the general Qur'anic context, and taking into account the purposes of Sharia and the values of Islam.

"Unconventional Approaches to the Interpretation of 'Beat Them': Exploratory Attempts"

Introduction:

In previous research, we saw that the word "hit" in Arabic has multiple meanings, and that physical beating is not the only or inevitable meaning. In this section, we will move from general linguistic analysis to attempting to apply unconventional approaches in interpreting the word "and multiply them" in verse 34 of Surah An-Nisa. Our goal is to explore whether these approaches can offer us new insights into the meaning of the verse.

Important Disclaimer: The approaches we will present here are exploratory attempts, not necessarily traditional interpretations. The purpose is to open the horizons of reflection and reflection, not to provide definitive or binding explanations.

First: The approach of changing the middle letter of the linguistic root:

Second: Methodology of literal analysis of the linguistic root:

Third: The approach of "Fiqh of the Seven Mathani":

Conclusion:

In this section, we have tried to apply three unconventional approaches to the interpretation of the word "and multiply them." These attempts have yielded some interesting possibilities, but they have not yet offered a definitive alternative explanation for physical beatings. In the following paper, we will delve deeper into the method of "Fiqh al-Sab'a al-Mathani" and try to understand it better.

"God's Lordship and Relative Deism: Does It Have to Do They Strike Them"?"

Introduction:

In previous research, we explored the "jurisprudence of the seven Mathani" approach to the interpretation of "and multiply them," and suggested that the word "hit" may have the meaning of "causing some kind of non-physical harm for the purpose of repair." This interpretation we linked to the idea of "deism", where we considered that "lord" (as part of the word "hit") may refer to reform and education. In this section, we will delve deeper into the concept of deism in Islam, and distinguish between absolute deism of God and relative deism, to see if this distinction can cast further Light on our understanding of the verse.

Deism in Islam:

Types of relative deism:

The relationship between God's lordship and relative deism:

Relative Godhead and "Multiply Them":

How can we relate the concept of relative deism to our understanding of "multiply them"?

  1. The husband as the "head" of the family (in the relative sense): In Arab and Islamic culture, the husband is considered the "head of the family" in the sense that he is responsible for caring for it and managing its affairs (in cooperation with the wife). This does not mean that he is the "god" of the family, but rather that he is entrusted with a special responsibility towards it.

  2. Reform as part of Godhead: If we accept that "hitting" in the verse may mean "inflicting some kind of non-physical harm with the aim of repairing", then this "reform" can be considered part of the relative deism of the husband. A husband (or wife) may need to take action (within the limits of Sharia and morality) to fix a defect in the relationship.

  3. Limits and Controls: This relative deism is not absolute. The husband has no right to do whatever he wants to his wife. He is bound by law and morality, and accountable to God for his actions.

  4. Affection and compassion: Relative deism in a marital relationship should be based on affection, compassion and understanding, not on domination and oppression.

Conclusion:

The concept of relative deism can help us understand more deeply about "multiplying." If we consider that the husband has a kind of relative lordship in the family, and that "hitting" may mean taking action for reform (within the limits of Sharia and morality), this may remove some of the problems related to the traditional interpretation of the verse.

But, we should always remember that:

In the following paper, we will try to combine all these ideas in an attempt to provide a complete understanding of the verse.

"Alternative Interpretations of 'Multiply Them': Towards an Integrated Understanding"

Introduction:

In the previous positions, we explored the meanings of the word "hit" in Arabic, applied unconventional interpretive approaches, and addressed the concept of relative deism. All this was with the aim of reaching a deeper and more consistent understanding with the Islamic values of verse 34 of Surat An-Nisa: "And those who fear their disgust, preach to them, abandon them in the dormitories, and beat them." In this section, we will try to collect all these threads in an attempt to provide a complete understanding of the verse.

A quick review of possible meanings:

During our expedition, we came up with several possible meanings of the word "hit" in the verse, beyond the literal meaning of physical beating:

  1. Mental/psychological separation: "Hit them" may mean "Separate them from your minds", i.e. do not think about them (as a final step after preaching and abandonment). This meaning is inspired by the idea that "beating" may mean rejection and dismissal (as in {I will strike you with forgiveness} – Ornament: 5).

  2. Making a change: "Hitting" may mean a change in the wife's disobedient behavior, or in the marital status of the relationship. This meaning is inspired by the general meaning of "hit" as making an effect or change.

  3. Clearly show the command: "Hit" may mean making the wife see the consequences of her ecstasy clearly. This meaning is inspired by the analysis of root letters ("z" may denote clarity).

  4. Taking a new step: "hitting" may mean the beginning of a new phase in the relationship aimed at reform. This meaning is inspired by the analysis of the root letters ("b" may denote the beginning) and from the idea of relative deism.

  5. Inflicting a kind of non-physical "harm" with the aim of repairing: this meaning is inspired by the application of the "jurisprudence of the seven Mathani" (the deconstruction of "hit" into "harm" and "Lord"). "Harm" here is not necessarily physical abuse, but may be embarrassment, guilt, or fear of losing the relationship.

Towards an integrated understanding:

Can these meanings be combined into an integrated understanding of the verse? We believe this is possible, through the following steps:

  1. Emphasis on context: The verse talks about nachouz, which is not just a simple dispute, but rather a disobedience and rebellion by the wife against her husband, and a refusal to carry out her marital duties.

  2. Sequence in steps: The verse presents gradual steps for the treatment of nachouz: preaching, then abandonment in the dormitory, and then "beating". This sequence indicates that each step is an attempt at reform, and that "beating" is the last of these attempts.

  3. "Beating" as a "painful" but non-violent measure: "Beating" can be understood here as any action taken by the husband (after exhausting preaching and abandonment) that has a "painful" effect on the wife (psychologically or socially), but does not amount to physical violence or humiliation. This procedure is aimed at:

  4. Examples of such a "multiplication":

A suggested reading of the verse (in light of this understanding):

{And those whom you fear their disgust, preach to them, and abandon them in the dormitories, and beat them}:

"And wives who fear their disobedience and rebellion.

"Wives who fear their disobedience, rebellion and refusal to carry out their marital duties, begin by advising and reminding them of God and of the dire consequences of disobedience. If they don't respond, leave them in bed (as an expression of dissatisfaction). If this does not work, take action that will have a painful impact on them (psychologically or socially), but without physical violence or insult, with the aim of drawing their attention to the seriousness of what they are doing, showing your seriousness in not accepting the continuation of this situation, pushing them to review their behavior, and opening the door for serious dialogue to solve the problem."

Confirmation of restrictions and conditions:

Conclusion:

This integrated understanding of "and multiply them" attempts to combine:

Caution: This understanding is a proposal resulting from our dialogue, not a final or binding interpretation. The door remains open for further research, discussion and reflection.

In the next and final paper, we will summarize the most important ideas contained in the series, and we will make some recommendations on how to deal with Quranic texts in general.

"Conclusion and Recommendations: Towards a Responsible Reading of the Qur'an"

Introduction:

We have reached the end of our journey in re-re-rereading verse 34 of Surat An-Nisa {and those who fear their disgust, preach to them, abandon them in the dormitories, and beat them}. We started with the problem of the traditional understanding of "hit them", then explored the meanings of the word "hit" in the language, applied unconventional interpretive approaches, addressed the concept of relative deism, and tried to reach an integrated understanding of the verse. In this concluding section, we will summarize the most important ideas and offer some recommendations on how to deal with Qur'anic texts in general.

Top ideas:

  1. "Hitting" is not necessarily physical beating: the word "hit" in Arabic has multiple meanings, and it is the context that determines the intended meaning. Physical beating is not the only or inevitable meaning.

  2. Unconventional approaches of interpretation may offer new insights: approaches such as "changing the middle letter of the root," "literal analysis of the root," and "the jurisprudence of the seven Mathani" (although they need further elaboration) may help us explore deeper meanings of Qur'anic texts.

  3. Relative deism may shed light on the marital relationship: the idea that a husband (or wife) may have a limited role in "reforming" the other party (within the limits of Sharia and morality) may help us understand "multiply" them in a broader context.

  4. "Beat them" may mean "painful" but non-violent action: After exhausting preaching and abandonment, the husband may need to take action that has a painful impact on the disobedient wife (psychologically or socially), but without physical violence or insult, in order to draw her attention to the seriousness of what she is doing, and push her to review her behavior.

  5. The ultimate goal is reform: all the steps mentioned in the verse (preaching, abandonment, "beating") are aimed at repairing the marital relationship and preserving the family.

  6. Integrated understanding requires taking into account context and values: no Qur'anic verse can be understood in isolation from its context (linguistic, Qur'anic and social), and from general Islamic values (justice, charity, affection, mercy).

  7. Interpretation is an ongoing process: understanding the Qur'an is not a final or closed process, but a continuous and renewed process, requiring reflection, reflection and constructive discussion.

Recommendations for responsible reading of the Qur'an:

  1. Contemplation and reflection: We must read the Qur'an thoughtfully, and try to understand its meanings and purposes, not be satisfied with superficial or literal reading.

  2. Use the approved interpretation: We must refer to the interpretations of reliable scientists, and benefit from their knowledge and experience, but without making it a restriction on our minds.

  3. Contextualization: We must understand the verses in context:

  4. Observing the purposes of Sharia: We must understand the Qur'anic texts in the light of the purposes of Islamic law (preserving religion, soul, mind, offspring and money).

  5. Commitment to Islamic values: Our understanding of the Qur'an must be in line with the highest Islamic values (justice, charity, affection, mercy, rejection of injustice and violence).

  6. Openness to diverse exegetical approaches: We can benefit from different approaches to understanding the Qur'an, whether traditional or unconventional, provided that these approaches are disciplined by grammar and interpretation.

  7. Scientific humility: We must be humble in our understanding of the Qur'an, admit that we may make mistakes, and be prepared to correct our understandings if we find them wrong.

  8. Constructive dialogue: We must dialogue and discuss religious issues constructively and objectively, and respect the opinions of others, even if we disagree with them.

  9. Non-fanaticism and extremism: We must avoid fanaticism and extremism in understanding religion, and take cheapness and facilitation.

Conclusion:

The Holy Qur'an is the eternal book of God, and it is the source of guidance and light for all mankind. Understanding this great book is the responsibility of every Muslim man and woman. This series of places was a modest attempt to contribute to this understanding, by rereading one verse of the Qur'an. We hope that this attempt has opened the door for dialogue and constructive discussion, and that it will be a catalyst for further reflection and reflection on the Book of God.

Correcting misconceptions about jinn and demons

Jinn between text and interpretation: a systematic framework for understanding

Introduction: Breaking from the circle of traditional postulates

Before we delve into the details of the concept of "jinn" as portrayed in the Qur'an, it is necessary to develop a systematic framework for discussion. Ideas about jinn, as Professor Samer Islambouli explains, are not one of the fundamental pillars of faith or the core of good deeds that directly regulate people's relations. This means that they fall outside the circle of "religion" in its categorical doctrinal sense, which opens the door to multiple visions and different points of view in their understanding.

Therefore, the understanding presented in this series is not 100% conclusive, and the presenter does not have absolute proofs to prove it definitively, as research into these matters depends on the available data and indicators. Inertia on a single interpretation of the Qur'anic text is not a proof in itself, especially when it comes to concepts that carry deep linguistic and intellectual dimensions.

Transcending superficiality in understanding the word "jinn"

There is no dispute that the word "jinn" and its derivatives (such as "jinn" and "jinn") appear in the Qur'an. An entire surah bearing the name "Jinn", and several verses mention the listening of the Qur'an by "Nafar min al-Jinn". The dispute is not about the presence of the word in the text, but about its understanding and interpretation. Sufficiency with the common or traditional meaning without diving into the semantics of language and the multiple contexts of the Qur'an is a kind of superficiality in study, thinking and discussion.

Methodology for understanding the "jinn": the importance of the holistic view and the recitation of texts

To understand the concept of "jinn" more deeply and accurately, Professor Islambouli proposes a methodology based on "recitation" of everything related to the creation of man and jinn, i.e. collecting all relevant verses and texts and studying them as one coherent unit, to reach a comprehensive judgment on the partial text. This process is similar to the installation of a complex puzzle panel; the overall picture cannot be understood by looking at one piece in isolation from the rest. Each piece (partial text) must be placed in its proper place within the general framework (the overall system of texts) to show the image clearly. Falling behind imaginary interpretations or individual perceptions of a single verse without linking it to the overall system is a systematic error, similar to those who invoke "foil for worshipers" in isolation from its context, making the Qur'an "adid" (i.e., separate parts).

Human: a two-dimensional being – earthy and fiery (the soul as "Jean")

In the context of understanding the jinn, Professor Islambouli proposes a vision that considers man as a creature with two basic dimensions:

  1. Biological (physical) dimension: It is the physical aspect created from dust and water (mud), which undergoes organic and cellular evolution to form the biological body. This aspect is indisputable.

  2. Psychological (spiritual/energy) dimension: It is the "soul" that made this human being a heard, insightful, distinctive and rational human being. This soul, according to this proposition, is what is meant by the word "jinn" when Allah says: "He created the jinn out of fire" (Ar-Rahman: 15). "Elves" here is a necessary description of the soul, created from "Marge of Fire" (an expression of subtle energy, not the known physical fire).

"Genie" as an acquisitive adjective and "jinn" as a necessary adjective for the soul

Professor Islambouli distinguishes between:

Reunderstanding Satan's Dialogue with the Lord

Based on this understanding of man as a two-dimensional (fiery/psychological and earthy/physical) being, Professor Islambouli offers a scenario of what took place in Satan's dialogue with the Lord when he commanded him to worship Adam:

Negation of the mythical concept of the "ghostly genie"

Professor Islambouli stresses the need to abolish the mythical concept of the mythical "ghost genie" that many imagine. In his view, this concept is a product of the social imagination of the entire human race, and is believed in by various pagan cultures. Only atheists (who do not believe in the world of the unseen) are those who do not believe in this ghostly genie, as well as those who deny the existence of the soul and consider it mere chemical and neurological reactions in the brain, in order to escape self-belief and the belief that may lead to it in the world of the unseen and the Creator.

Abstract and call for research

This proposition presented by Professor Islambouli is an attempt to provide a "reason-based" understanding of the concept of jinn, not just a repetition of what is common. He calls for further research and detail, pointing to his lectures and his book "A Human Study in the Soul, Soul and Thinking" (especially the chapter on the study of the jinn), and "The Science and Universality of the Arabic Tongue" as important works for those who wish to learn more.It can be explicitly indicated that these ideas were put forward by Professor Samer Islambouli to document the source and give the reader an idea of the intellectual background.

"Linguistic roots: Are 'jinn' supernatural beings?"

Introduction: The
word "jinn" has long been associated in the minds of many with the world of invisibility and mystery, and the worlds of spirits and supernatural beings that exceed the capabilities of humans. Generations pass on stories and folk tales that depict jinn as beings capable of forming, causing harm, and even wearing humans. However, does this common perception really reflect what the word "jinn" means in its etymology, especially when we return to the methodology of understanding language that links semantics with physical and sensory observations, as Professor Samer Islambouli asserts? Is its meaning limited to these supernatural beings? For nature?
This research is the first in a series aimed at rereading and understanding the world of the unseen as portrayed in the Qur'an, specifically the concept of "jinn". We will embark on an expedition that starts from the linguistic roots of the word "jinn", to reveal its original meanings derived from tangible reality, and understand how this concept has evolved over time, and how popular culture has influenced the formation of its current image. Our goal is to lay the foundation for a deeper and more accurate understanding of the concept of "jinn", away from myths and legends that may have tarnished its image. The real.

Linguistic root (jnn): invisibility, covering, and related The
word "jinn" in Arabic is derived from the triple root (jnn), a root that carries basic connotations related to concealment, invisibility and coverage. As Professor Islambouli explains in his curriculum, these linguistic connotations are often associated with realistic or physical observations. These connotations are manifested in many words derived from this root, which we use in our daily lives, including:

Through these examples, we notice that the root (jnn) is not limited to a single meaning, but encompasses a wide range of connotations associated with invisibility and concealment, whether this invisibility is material (such as the fetus in its mother's womb, or paradise with its trees), or moral (such as madness as a state of covering the mind, or heaven as a hidden heart). All of them go back to a realistic or sensory observation of the concept of "jackets".

Jinn in Linguistic Dictionaries: Beyond Supernatural Beings
If we move from the everyday uses of words derived from the root (jnn) to the considered Arabic dictionaries, we will find that the definitions of "jinn" emphasize the meaning of concealment and invisibility.

These definitions confirm that the basic meaning of the word "jinn" in Arabic is "invisibility" and "concealment", and that this meaning is not limited to a specific type of being, but can include everything that is hidden from the senses. This opens the door, as we will see in subsequent articles, to a broader and more flexible understanding of the term in the Qur'an, beyond popular perceptions that may have confined it to a narrow scope.

Moving from Language to Popular Perceptions
It is noticeable that the original meaning of the word "jinn", associated with concealment and invisibility, has departed from its delicate course in popular perceptions, and has often been confined to supernatural beings. This transformation is due to several factors:

Conclusion: Towards a deeper understanding of the jinn
A return to the linguistic roots of the word "jinn" reveals that the original meaning of the word does not necessarily denote supernatural beings, but rather refers to a broader and more comprehensive concept, namely "invisibility" and "concealment." This linguistic understanding, emphasized by Professor Islambouli's approach to linking language to tangible reality, opens up new horizons for us to understand the Qur'anic verses that talk about the jinn, and frees us from the constraints that may have been imposed on us by narrow popular perceptions. In the article Next, we will see how the Holy Qur'an used this word with its multiple connotations.

"Jinn in the Qur'an: Semantic Resilience and Multiple Contexts"

Introduction:
In the previous research, we explored the linguistic roots of the word "jinn" in the Arabic language, and found that its original meaning revolves around invisibility and concealment, and that it is not limited to supernatural beings. Now, turning to the Holy Qur'an, we see how this Bible used the word "jinn", and what connotations it carried in its different contexts. Will the Qur'an confirm the original linguistic meaning of the word? Or will it introduce us to a new and different concept?
The truth is that the Qur'an, as it usually uses Arabic, does not limit the word "jinn" to one narrow meaning, but uses it with remarkable semantic flexibility, referring to multiple meanings that transcend popular perceptions. This diverse Qur'anic use, as Professor Samer Islambouli points out, opens up wider horizons for us to understand the world of the unseen, and makes us reconsider many concepts that we may have inherited uncritically.

Review of Quranic verses: "Jinn" in different contexts
Let's begin our journey in exploring the Qur'anic use of the word "jinn" by reviewing some of the verses in which the word is mentioned, and analyzing its different contexts, guided by Professor Islambouli's approach to understanding the Qur'anic text:

  1. In the sense of concealment and general invisibility (or unknown groups):

  2. In the sense of the human "soul" (the hidden or inner side of man):
    This is one of the most important illuminations provided by Professor Islambouli. When the Qur'an addresses the "jinn and mankind" together, it often refers to the human soul (the inner, conscious, thinker, and hidden side) and "human" to the apparent physical aspect of man.

  3. In the sense of angels (beings hidden from sight):

  4. In the sense of the intensity of darkness (covering things):

  5. In the sense of the fetus in the womb of its mother (hidden):

  6. In the sense of madness (concealment of the mind):

  7. In the sense of beings with power and invisibility (people of experience and hidden power):

Jinn as part of human society:
By analyzing these and other verses, and based on the understanding of the "jinn" as a hidden aspect of man (the soul) or as hidden human groups or with special abilities, we note that the Qur'an does not present the "jinn" as being completely separate from humans, but rather refers to interaction and overlap. The Qur'anic discourse "O Mu'asher of the jinn and mankind" affirms that man with his two sides (hidden/psychological and apparent/physical) shares in living, in assignment and in responsibility before God.
If we understand the jinn in some contexts as owners of hidden power and influence (whether intellectual, economic, political, or even hidden technological forces), they become part of human society, influencing and being influenced by it.

Conclusion: Towards a broader Qur'anic understanding of the jinn
Reviewing Qur'anic verses with an approach that takes into account the flexibility of language and its multiple connotations, as Professor Islambouli did, reveals that the Qur'an uses the word "jinn" in broader senses than mere supernatural beings. The Qur'an indicates that the "jinn" can be understood as:

This broader Qur'anic understanding of the jinn frees us from the constraints imposed on us by narrow popular perceptions, makes us look at the world of the unseen with an open mind, understand the Qur'anic verses more deeply and realistically, and connect the world of the unseen with the world of martyrdom through language and logical understanding.

"Orcs in the Qur'an: Are They Really Terrifying Demons?"

Introduction:
When we hear the word "goblin", stereotypes of huge beings, with horns and tusks, emerge from magic lamps, or cause disasters and horrors, often jump into our minds. This image entrenched in popular culture, and has become a feature of films and fairy tales, makes us look at "goblins" as terrifying beings, belonging to the realm of evil and darkness. But is this perception consistent with what the Holy Qur'an says about "goblins"? Does the word carry with it connotations other than those to which we are accustomed, especially If we go back to its linguistic origins as Professor Samer Islambouli does?
In this paper, we will focus on the word "goblin" as it appears in the story of Solomon (peace be upon him) in Surat An-Naml, and we will try to understand its true meaning through careful linguistic analysis and careful Quranic context. Our goal is to break free from the constraints imposed on us by the stereotype, and to reach a deeper and more realistic understanding of the word "goblin", away from myths and legends.

Linguistic Analysis of the Word "Goblin": Beyond the Stereotype The
word "imp" in Arabic, as Professor Islambouli points out in his analyses, is often derived from the root (p.f.r.), which carries connotations related to earth, power, cunning and cunning.

In these senses, we notice that the root (p f r) and what derives from it as a "goblin" does not directly denote a supernatural being, but refers to qualities such as strength, cunning, cunning, deep experience of things, and perhaps connection to earth and soil (a metaphor for field experience).

"Goblin" in the story of Solomon: the context of the verse and its implications
Let's now look at the verse in which the word "goblin" appears in Surat An-Naml: "He said, O O Lord, which of you will bring me its throne before they come to me Muslims, a goblin from the jinn said, I will bring it to you before you rise from your place, and I am on it for a strong and faithful" (An-Naml: 38-39).
This verse talks about a dialogue that took place between Solomon (peace be upon him) and the "public" (who are the elders and opinionated with him), about bringing the throne of the Queen of Sheba. Here, a "goblin from the jinn" emerges to offer his services.
The traditional interpretation of this verse holds that a "goblin from the jinn" is a supernatural being, of the genus of jinn, with supernatural power. However, if we take into account the linguistic analysis of the word "goblin" (signifying strength, cunning and experience), and the word "jinn" (meaning people who are hidden, or with special or hidden abilities, or even nomads skilled in desert affairs as mentioned earlier), we can put forward a more realistic alternative explanation, in line with Professor Islambouli's approach:

Criticism of popular perceptions: where did the image of the terrifying goblin come from?
If the "goblin" in the Qur'an does not necessarily denote a terrifying supernatural being, but rather a character with strength, cunning and experience, where did this common stereotype come from?

Conclusion: Towards a more realistic understanding of goblins
The linguistic analysis of the word "goblin", and the Qur'anic context in which the word appears, invites us to reconsider the common stereotype of "goblins". The "Goblin of the Jinn" in the story of Solomon may not be more than a person with exceptional strength, cunning, and superior practical experience, and was part of the workforce (hidden or private) of Solomon, peace be upon him.
This more realistic understanding of the "goblins" does not diminish the importance of the Qur'anic story, but rather makes it closer to reason and logic, focuses on human abilities (or creatures with special abilities) that can be harnessed for good and construction, and frees us from myths and legends that may have withheld from us the true meanings of the verses.

Demons in the Qur'an: Who are they and what is their truth?"

Introduction:
"Satan" and "Demons"... Two words that evoke in the soul a mixture of awe and aversion, and are often associated in our minds with evil, darkness and seduction. But does this stereotype really reflect what the Qur'an means by "demons"? Is this concept limited to hidden beings seeking to mislead humans? Or does it have other dimensions beyond the traditional image, as Professor Samer Islambouli's linguistic and contextual analysis reveals?
In this paper, we will dive into the depths of the Qur'anic meaning of the word "demons", and we will try to understand their truth and their relationship with jinn and mankind, and we will explore the different dimensions of this concept that has long raised controversy and questions. Our goal is to reach a deeper and more comprehensive understanding of "demons", away from cultural influences that may have tarnished their true image.

Satan: linguistic and idiomatic meaning

The difference between Satan as an attribute and Satan as a symbol
It is important to distinguish, as Professor Islambouli points out, between "Satan" as a general adjective of rebellion, disobedience and distance from the truth, and "Satan" as a proper name that represents the greatest symbol of this rebellion:

Demons in the Qur'an: Humans and jinn (meaning the soul)
The Holy Qur'an affirms that "demons" (i.e. those who are characterized as Satan) can be human beings and jinn, and that they cooperate in misguidance and corruption:

Human demons: who are they and how do they work?
"Human demons" are human beings who are dominated by rebellion, evil and corruption, and seek to mislead others and distance them from the truth. They can be:

Jinn demons (meaning rebellious souls and evil hidden forces):
"Jinn demons" here can be understood as human souls that rebelled against common sense, or hidden forces (whether internal psychic or hidden human groups with evil goals) that practice evil and corruption, and seek to mislead humans. This can be:

The relationship between human demons and jinn demons: cooperation and integration
"Human demons" (rebellious humans) and "jinn demons" (rebellious souls or evil hidden forces) cooperate and complement in the process of misguidance and corruption:

Conclusion: Towards a Comprehensive Understanding of Demons
Our understanding of "demons" in the Qur'an, according to Professor Islambouli's approach, must go beyond the stereotype of terrifying hidden beings. "Satan" is an attribute of every force or orientation that calls for evil, corruption and rebellion against the truth, whether this attribute is embodied in a human being (human demons) or in a rebellious human soul or another hidden force (jinn demons). This comprehensive understanding makes us more aware of the sources of evil in the world, whether internal (from ourselves) or external (from others or from hidden forces of influence), and better able to confront and overcome it.

"Misunderstanding of jinn and demons: causes and consequences"

Introduction:
After exploring the linguistic meanings and Qur'anic connotations of the concepts of jinn, goblins, and demons, and trying to provide a more realistic and logical explanation of these concepts, guided by the approach of Professor Samer Islambouli, we now come to a fundamental point: Why did misunderstanding prevail? And why did superstition and sorcery associated with these concepts spread in popular culture? What are the negative consequences of this bad?
This research sheds light on the root causes that led to the distortion of Quranic concepts about jinn and demons, and will reveal the devastating effects of this distortion on the individual and society. Our goal is to be aware of the seriousness of misunderstandings, to strive to correct misconceptions, and to return to a correct understanding of Islam.

Reasons for misunderstanding jinn and demons:
Misunderstanding the concepts of jinn and demons in the Qur'an can be attributed to several intertwined reasons, including:

  1. Relying on literal and superficial interpretations and separating text from reality:

  2. The influence of popular culture and ancient mythology (Israelites and non-critical legacies):

  3. Neglect of the Qur'anic context and accurate linguistic analysis related to reality:

  4. Lack of critical thinking, reflection and linking text to life:

  5. Absence or weakness of scientific and factual explanation:

Results of misunderstanding the jinn and demons:
Misunderstanding the concepts of jinn and demons in the Qur'an has many negative consequences on the individual and society, including:

  1. The spread of superstition, sorcery and quackery:

  2. Fear, delusion and pathological anxiety:

  3. Distorting the image of Islam and presenting it as a superstitious religion:

  4. Weakening True Faith Based on Awareness and Responsibility:

  5. The negative impact on psychological and mental health and cultural giving:

Suggested solutions:
To face this problem, we must:

  1. We return to the Holy Qur'an and reflect on it with a realistic linguistic methodology:

  2. We spread the right religious awareness based on deep understanding:

  3. We fight superstition and sorcery with thought and science:

  4. We encourage critical thinking and the scientific method:

Conclusion:
Misunderstanding the concepts of jinn and demons in the Holy Quran has multiple reasons, the most important of which is the separation of the text from its linguistic and life reality, and it has serious negative consequences for the individual and society. To confront this problem, we must return to the Holy Qur'an and reflect on it with a conscious methodology, spread the right religious awareness, fight superstition and sorcery, and encourage critical thinking.

"Djinns and demons in contemporary reality: how to deal with them?" (Series Conclusion)

Introduction:
After reviewing the linguistic roots of the concepts of jinn and demons, analyzing their multiple Quranic uses, and revealing the causes and consequences of misunderstanding, we now reach the most important question at the end of this series: How can we apply this new and enlightened understanding, presented to us by Professor Samer Islambouli's approach, in our daily lives? How do we deal with "jinn" and "demons" in the twenty-first century, in a world dominated by technology, globalization and rapid changes, if we understand these terms in their broadest and most realistic sense?
This concluding paper will provide a practical framework for dealing with these concepts in contemporary reality, based on the understanding we have reached. Our goal is to move from mere theoretical understanding to practical application, and to live a more conscious and positive life, free from superstitions and illusions, and aware of our responsibilities.

1. Dealing with the "jinn" (meaning the human soul and its hidden and hidden forces):
If we understand the "jinn" in many Qur'anic contexts as referring to the human "soul", that is, the hidden, conscious, thinker, and hidden side of man, then dealing with it becomes dealing with the self:

2. Dealing with "demons" (meaning rebellious and evil forces and ideas, whether from humans or from the souls/jinn):
If we understand "Satan" as an attribute for every rebel and disobedient, and for every force that calls for evil and corruption, dealing with him takes the following forms:

3. Dealing with "witchcraft" and "sorcery" and what is falsely attributed to the jinn:

When we apply this linguistic and Qur'anic understanding of the word 'jinn' – like all that is hidden or hidden and possesses capabilities that are not visible to the public – to our contemporary reality, we find that entities such as giant space agencies with their advanced and secretive knowledge and technology, or intelligence agencies that operate in complete secrecy and exert hidden influence over the course of events, can represent a contemporary embodiment of the concept of 'jinn' not as supernatural beings, but as organized human forces characterized by invisibility and a special ability to influence. This does not mean that they are 'spirits' or 'demons' in the mythological sense, but rather that the nature of their work and the degree of their hidden influence make them fall within the broad connotations of the word 'jinn', which refers to invisibility and power invisible to all.

General summary of this series:
This series was an attempt to re-read and understand the Qur'anic concepts related to jinn, demons and demons, by returning to the linguistic roots of words, and to the multiple Qur'anic contexts, and guided by an approach that links the text to the observed reality, as proposed by Professor Samer Islambouli.

We concluded that the "jinn" in its linguistic and Quranic origin is not confined to supernatural beings, but is a flexible term that encompasses everything that is hidden or hidden, and may often refer to the human "soul". And that "goblin" is a description of the strong, skilled and expert. And that "Satan" is an attribute of rebellion and distance from the truth, which can be characterized by humans or jinn (meaning the soul or hidden forces).

This understanding frees us from superstitions and illusions, and makes us more aware of our responsibilities to ourselves and our communities. Dealing with "jinn and demons" in contemporary reality becomes therefore a conscious deal with oneself, with internal and external challenges, and a constant pursuit of good and advancement, and resistance to evil and corruption in all its forms.

We hope that this series has contributed to illuminating important aspects of these concepts, and opening new horizons for reflection and understanding. We invite our readers to continue to research and reflect on the dear book of God, which is an inexhaustible helper of guidance and knowledge.

Numbers in the Qur'an: Beyond Quantum to Quality and Contemplation

"Methodological Introduction" Is every number in the Qur'an a "number"?

Introduction:

The verses of the Qur'an replete with numerology in a variety of contexts, from legislation and stories to descriptions of creation and the afterlife. The reader's first impression, and perhaps the most common explanation, is often to treat these numbers as specific quantities and calculated amounts. But is this literal understanding always the ultimate purpose of the text? Does limiting ourselves to the quantitative dimension sometimes obscure from us the graphic subtleties and indications of how the miraculous Qur'anic statement wanted them?

Dealing with the Qur'anic text requires high linguistic and graphic sensitivity, and numbers are no exception. Just as the Qur'anic word has multiple dimensions, so the number in its Qur'anic context may carry connotations beyond mere calculation and counting. A superficial or literal understanding of each number can sometimes lead to problematic interpretations or miss diving deep into the intended meaning.

Objective:

This first article in our proposed series aims to provide a systematic approach to dealing with numbers in the Qur'anic text, an approach that distinguishes between two basic cases of numbering: being a "count" that means quantity and counting, and being a "numeral/descriptor" that carries a descriptive or qualitative connotation that goes beyond mere statistics. This distinction is not an end in itself, but rather a means of deeper reflection and a more accurate understanding of the will of God Almighty through His elaborate statement.

Systematic differentiation: between "number" (quantity) and "number" (quality)

For the purposes of this series, we can distinguish between two main uses of numbers in the Qur'an:

  1. "Number" and Quantity/Count: We
    mean using a number to identify a certain quantity in an accurate, direct and often unambiguous manner. This is evident in legislative contexts (e.g. amounts of inheritance, number of witnesses sought, amounts of specific penalties), clear time periods (e.g. months of waiting period or days of obligatory fasting), or limiting certain numbers to a historical or descriptive context of a specific purpose (e.g., number of tribes, number of days of creation). The primary goal here is clear and intentional quantification of itself.

  2. "Number" and Quality/Description:
    Here, the use of a number goes beyond mere statistics to refer to a particular characteristic, form, condition, how, or pattern. The number may come to emphasize an attribute (such as the absolute uniqueness of the word "one"), to describe an existing situation (as we will see later in the possible interpretation of "two, three, and fourth" in the marriage verse), to describe a process with repeated steps or nature (as in "divorce twice"), or to distinguish a particular type or category (as in the description of wings of angels). The significance here is more towards description and quality than quantity and simple numerical inventory.

The importance of context and language tools:

The distinction between these two connotations is not arbitrary or subject to whim, but rather relies on a careful reading of the text using several linguistic and contextual tools, including:

Conclusion:

The aim of this methodological approach is not to diminish the importance of numerical accuracy in the Qur'an when it is intended for itself, but rather to call for a broader and deeper reflection that does not stop at the limits of apparent quantity, and that senses the qualitative and descriptive connotations that the number may carry in its context. In distinguishing between "number" as well as "number" qualitatively, new aspects may emerge from the precision and precision of the Qur'anic statement in choosing the appropriate word for the intended meaning.

In the following articles, God willing, we will proceed to apply this approach to specific Qur'anic examples that have sparked discussion or may sometimes be misunderstood, such as the numbers related to the divine self, the numbers of creation, and the numbers of marriage and divorce, to see how this distinction can open new horizons for understanding and reflection, and bring us closer to understanding the message of the Holy Qur'an.

Numbers in the description of the divine self and the denial of polytheism

Introduction:

Having developed in the first article a methodological framework for dealing with numbers in the Qur'an, distinguishing between the connotation of "quantity" and "quality", we now move on to apply this approach to one of the greatest and most sensitive purposes of the Qur'an: to speak of the divine, to describe its absolute uniqueness, and to negate any imperfection of shirk from it. How did the miraculous Qur'anic statement employ numbers and numbers in this supreme context? Were they merely tools for counting or did they carry precise descriptive and qualitative connotations that emphasize the essence of monotheism and deny its opposites?

"One" and "one": absolute uniqueness and deserved oneness

Perhaps the most prominent example of the qualitative significance of the number in the description of the divine self is Surat Al-Ikhlas: "Say, Allah is One." The Almighty did not say "God is one" in this place, although "one" is numerical. The choice of "one" here carries a deeper and more eloquent connotation of uniqueness. The word "Uhud" in Arabic, especially in such an absolute context of negation or proof, refers not only to the number (), but to the absolute uniqueness that has no equal, no part and no likeness. It is a uniqueness of self, qualities and actions, a uniqueness that breaks with any conception of multiplicity, structure or participation. "Uhud" here is not just the beginning of the count, but a qualitative description of the divine uniqueness that transcends all quantity and calculation.

The word "one" is also used to describe God, but in contexts that may focus more on the oneness of the divinity worthy of worship as opposed to the alleged polytheism. The Almighty says: "And your God is one God, and there is no god but the Most Merciful" (Al-Baqarah: ). Here "one" comes as a definite adjective for "god", to negate any partner in divinity and prove his sole worthiness for worship. It emphasizes the fact that he is one. As opposed to claims of polytheism, although the word "one" remains the most eloquent in describing absolute self-exclusivity.

"Two" and "third three": description of the nature of rejected polytheism

When the Qur'an moves on to negate explicit forms of polytheism, we also note that the use of numbers comes in an accurate descriptive context of the nature of this polytheism, and not merely a count of the alleged gods:

Comparison with the "second two": a description of the case and how

This descriptive approach to numbers is also evident in the saying of the Prophet (peace and blessings of Allaah be upon him) and Abu Bakr as-Siddiq in the cave: "Unless you help him, Allah has helped him, as those who disbelieve bring him out the second two, as they are in the cave..." (Repentance: ).
The term "second two" does not mean simply saying that they were people (the context illustrates this as "as they are"). Rather, it is a description of their situation and how they are at that critical moment: one is the "second" of the other in companionship, common destiny, and trust in God in the face of imminent danger. It is more of a description of the relationship and the situation than just a count of people.

Conclusion:

Through these examples, it is clear how the Qur'an used numbers and numbers in the context of talking about the divine self and negating polytheism in a way that goes beyond the simple quantitative dimension. Words such as "one", "one", "two" and "third three" did not come as abstract counting tools, but as accurate descriptions with profound qualitative connotations:

Contemplating these precise uses of numbers in describing the greatest truths (monotheism) and denying the abolition of falsehood (polytheism) reveals to us part of the miracle of the Qur'anic statement, and emphasizes the importance of the approach that distinguishes between number as a quantity and a number as a way to a deeper understanding of the message of the book shown. In the next article, we will move on to explore other uses of numbers in describing creation and other situations that may at first glance seem quantitative, to see if they also carry qualitative dimensions.

Numbers describing how and when

Introduction:

Having seen in the previous article how the Qur'an used numbers to describe the divine self and negate polytheism with a precision in a way that goes beyond mere counting, we now move on to exploring other examples of numbers in contexts describing creation or specifying special time periods. At first glance, these numbers may seem like specific quantities, but by applying the approach that distinguishes between "number" (quantity) and "number" (quality), we may discover that they carry deeper descriptive connotations that depict the nature and states of things rather than just counting them.

"In Three Darkness": A Description of the Nature of Darkness, Not Its Number

The Holy Qur'an describes the stages of human creation in the mother's womb by saying: "... He will create you in the wombs of your mothers, creation after creation in three darkness..." (Cliques: ). The common interpretation is that they are three specific physical layers: the darkness of the abdomen, the darkness of the uterus, and the darkness of the placenta. This is a possible explanation and has a face.

Could it be a description of the multifaceted and complex nature of darkness that surrounds the fetus, rather than just counting three physical layers?

The number "three" here, which is a number that carries a connotation of plurality and plurality in language, may indicate that the darkness through which creation passes is not simple or one-faced, but rather multiple and overlapping darkness. The number here does not come to count the number of material layers as much as it comes to describe how and the state of darkness that man goes through in the early stages of his formation, a darkness that has multiple sensory and cognitive aspects. It is an affirmation that creation takes place in an isolated and obscured environment in many respects, highlighting the power of the Creator and his surrounding knowledge.

"And Ten Nights": a section with a time of a special nature

At the beginning of Surat Al-Fajr, Allah swears by saying: "And Fajr () and ten nights () and Shafa' and Witr () and the night if it pleases () Is there an oath in that that has a stone ()". The most famous interpretations go that they are the nights of the first ten days of Dhul-Hijjah or the last ten days of Ramadan, which are acceptable explanations of the importance of these times.

But is the section "Ten Nights" limited to specifying this specific time period? Or does the number "ten" carry a deeper significance related to the nature, importance and quality of these nights?

The section here in "Ten Nights" may invite us to reflect on the quality and value of these nights and the connotations of blessing, perfection and multiplication, more than just counting them.

Comparison with angel wings: "two, three, and fourth" as categories and types

To reinforce the idea of the descriptive number, we return to the description of the wings of angels in Surat Fatir: "... He made the angels messengers, the first wings, two, three, and four, who increases in creation whatever he wants..." (Fatir: ). As noted earlier, the use of modular forms ("two", "three", "quadrant") instead of the original numbers, and their occurrence after the word "wings", strongly suggests that they describe different types, classes, and abilities of these wings, and are not an accurate literal count of the number of wings per angel. There are angels who have two wings (a species), some have three (another type), some have four (a third type), and God increases in creation whatever He wants (there may be other types in different numbers). The numbers here It describes different variations, categories, and modalities, not just constant numerical quantities.

Conclusion:

By reflecting on "Three Darknesses" and "Ten Nights" and comparing them to the description of angels' wings, we see how numbers in the Qur'an can go beyond the function of quantitative statistics to perform a descriptive and qualitative function.

This understanding opens wider doors for us to reflect on the accuracy of the Qur'anic statement and its ability to express deep meanings in the most concise terms. Instead of standing at the limits of counting, the Qur'an invites us to reflect on the hows, states, types, and nature of things. In the following article, we will discuss a more controversial application of this approach to the numbers in the famous marriage verse "two, three, and fourth".

Re-reading "Muthanna, Three and Four" in the Marriage Verse

Introduction:

In this article, we come to one of the most directly related Qur'anic verses and has aroused wide discussions throughout the ages, which is the Almighty's saying in Surat An-Nisa: "If you are afraid that you will not share in the orphans, then you will marry what is good for you from the women, two, three, and four, and if you are afraid that you will not modify one, or what your faith possesses, that is inferior, that you will not count" (An-Nisa: ). The common and well-established understanding is that this verse lays the foundation for polygamy, and that "two, three, and four" sets the maximum number of wives allowed for a man. But, is this the first and primary purpose of the verse? Can the application of an approach that distinguishes between "number" (quantity) and "number" (quality) offer us a different reading that is more in tune with the context of the verse and its linguistic structure?

Context First: The issue of orphans is the focus

Before delving into the significance of numbers, it must be emphasized that the verse begins with a clear and direct condition that sets its general framework: "If you are afraid, you will not share in the orphans...". Therefore, the central issue that the verse addresses at the beginning is the fear of injustice against orphans and not giving them their rights (perhaps orphans who are under the guardianship of a man and he wants to marry them for their money or beauty without giving them their full dowries, or orphans in general whose right may be lost). The proposed or alternative solution comes after this condition: "...So they shagged...". This close contextual connection between the problem of orphans and the proposal of marriage is key to understanding the aftermath.

Accurate Linguistic Analysis: Beyond the Apparent Count

When we come to the Almighty's saying: "... We note several precise linguistic points that support the idea that these numbers may not be merely quantifying the number of wives:

  1. Morphological formula: As mentioned in the previous article, the verse did not use the original numbers "two, three, and four", but used the modified forms "two, three, and fourth". This linguistic reversal of the more direct form of the number raises the question: why? We have seen that these formulas are often used to describe a body, distribution, or categories (as in describing angels' wings).

  2. Inflectional Location (Hal): "two, three, and fourth" is often expressed as "hal" of "women". The case in Arabic is a description that shows the form of its author at the time of the act. The literal meaning closest to the linguistic structure is: "So marry the women as soon as they are two, three, and four." That is, these numbers describe an existing form or situation of the women to whom he is proposed to marry in this context, not a description of the number of wives that a man will marry.

  3. The constraint "what is good for you": Before mentioning the numbers, comes the important constraint "what is good for you". The proposed marriage is not absolute, but rather restricted to what is "good" for the man, and the good here carries the meanings of goodness, righteousness and convenience, not just passion and lust.

Suggested interpretation: The numbers describe the situation of women to care for orphans

Based on the central context (the issue of orphans) and careful linguistic analysis (the modified form, the case), an alternative interpretation emerges that holds that "two, three, and fourth" does not describe the number of wives a man can gather, but rather describes the situation of women proposed to marry as a solution to the problem of orphans.

How so? The suggested meaning is as follows: if you men are afraid not to do justice to orphans (especially orphans under your guardianship), instead of oppressing them, you can marry as many other women as you like (widows or often divorced in that society) who are "two, three, and four", that is, women who are declared or sponsor two, three, or four orphans.

With this interpretation:

Comparison with the popular interpretation and critique of the exclusive understanding of multiplicity:

This interpretation does not necessarily negate the possibility of polygamy historically or in certain circumstances, but redirects the primary purpose of the verse. Rather than being a verse that legitimizes polygamy as a primary goal, it becomes a verse that addresses an urgent social problem (orphan care), offering marriage to women who are declared orphans (in certain numbers common at the time) as one possible solution, provided justice and kindness. A common interpretation that focuses only on the maximum number "four" for wives may ignore the exact linguistic and social context of the verse.

Conclusion:

Rereading "two, three, and four" in the verse of women through the lens of distinguishing between number as quantity and number as quality, with a strong focus on context and linguistic structure, provides us with an understanding that may be more in line with the purposes of Sharia in caring for the weak and achieving social justice. Rather than being a numerical license for men, the verse appears as a legislative solution aimed at protecting orphans and providing them with care by encouraging marriage to widows or divorced women who sponsor orphans, describing the situation of these women. In numbers "two, three, and fourth". This understanding invites us to reflect once again on how the Qur'anic text reacts to social reality, and how numbers can carry profound qualitative connotations beyond apparent counting. In the next article, we'll move on to the issues in the context of divorce to see how they accurately describe the process and procedures.

Numbers in the context of divorce and 'iddah: a description of the process and the situation, not just a numerical count

Introduction Having reviewed how numbers in the Qur'an can go beyond their purely quantitative significance to describe absolute divine truths..., or descriptive modalities of situations and creatures..., and even to portray the situation of women in the context of marriage related to orphan care...We now turn to apply this methodology to an important and sensitive context in Qur'anic legislation: the context of divorce and 'iddah. Numerical numbers or formulas are frequently mentioned in this context, and they are often treated as specific and decisive quantities. Is this the only Qur'anic purpose? Or will contemplating these numbers with a distinction between quantity and quality reveal deeper implications related to the nature of the divorce process and the purposes of the 'iddah?

"Divorce twice": a description of the repetitive method not the number of shots

One of the most prominent points addressed by the sources regarding divorce is the analysis of the phrase "divorce twice". This phrase is often understood to determine the maximum number of divorces after which a man can see his wife (two divorces followed by a third divorce).

But the sources suggest a different reading, arguing that the phrase "divorce twice" does not mean "two divorces" as a fixed count. Rather, it refers to a particular method of divorce, which is repetitive and should be taken care of ("very carefully").... The formula "twice" here does not only denote the number two, but also means something that is repeated and careful. This is consistent with the general approach of the series in that a number may describe a body, a how, or a repetition rather than just a number....

According to this understanding, whenever the parties (spouses) want to consummate the divorce, they do it "in this way" mentioned in the verses.... This method begins, as the sources indicate, with the "four-month training" phase that concerns the couple together in the context of "being made up of their wives".... After these four months are over, there are two possibilities: either they will rise and retreat ("If they are fulfilled, God is forgiving and merciful"), or they intend to divorce ("If they intend to divorce"). If they are determined to divorce, another phase begins that includes "three readings" for divorced women....

When this procedure is completed (internship and then three readings), the divorce is "done".... This divorce makes a woman a "foreigner" from her husband.... But this does not mean that divorce cannot happen again between the same spouses in the same way if they agree on it and return. The idea is that "divorce twice" describes the behavior to follow whenever both parties want to divorce. This interpretation allows, in theory, that this procedure ("divorce twice") can be repeated several times if its conditions are met, and it may be reached "once again" if the parties agree to internship and return before it is completed.

Therefore, the word "twice" in the context of divorce does not come as an exclusive number that limits the possibilities of revision or new marriage after a definitive divorce, but rather describes the behavioral pattern and the method that should be followed when wanting to divorce....

"Three readings": signs and indications of uterine innocence

In the context of several divorcees, the number is mentioned in the Almighty' s saying: "And divorced women are waiting for themselves three readings".... The common interpretation of "read" varies between menstruation and purification or even months....

But the sources offer a different understanding, according to which "read" does not mean any of these common meanings.... God used the words "menstruation" and "purification" elsewhere in the Qur'an if He wanted that meaning.... The word "reading" here means "readings" or "signs".... "Three readings" means gathering "three signs of inference". The goal of these signs is to ascertain the "innocence of the uterus"....

These signs, the sources state, include "abdominal shape," "even once" (a strong presumption that you are not pregnant), and "a doctor or doctor" or any professional who can detect pregnancy. This understanding focuses on how (signs of a particular condition) rather than the specific amount of time (number of menstruations, purities, or months). This is in line with God's recommendation for women not to keep what God created in their wombs, which emphasizes the importance of knowing the state of the womb as one of the required "readings."

Therefore, the phrase "three readings" describes a set of indications or indicators that must be checked to ensure the innocence of the uterus, and thus describes the state in which a woman must reach to end her internship. Reaching the deadline (end of the internship) here is achieved by the "fulfillment" of these signs, not by the lapse of a predetermined period of time....

"Four months and ten": the open term for the deceased husband

The sources also deal with several of the deceased husbands in the words of the Almighty: "And those of you who die and give birth to husbands will wait for themselves four months and ten." Here the popular interpretation that "ten" means "ten days" is rejected. Sources confirm that the word "days" is not present in the verse.

Instead, sources argue that "four months and ten" means an open internship period ("open internship period").... This period begins with "four months known".... The word "ten" (without the word days) does not mean a specific number of days, but rather "more" than the four months. This increase is an open duration that does not have a predetermined end....

The sources link the meaning of "ten" here to similar meanings in the Qur'an, such as "good tenfold" (increase and multiplication) and "ten nights" (a period of a special and blessed nature that carries the connotation of completeness or multiplication).... In this context, "ten" points out that the duration continues "whenever the recitation or signs are delayed in the same divorcee" (here in the same deceased husband).... Just as the 'iddah of a divorced woman is an "three readings" that are not limited in time, the 'iddah of the deceased husband is "four months and an open increase" related to the fulfillment of the signs indicating the innocence of the womb....

An important methodological point highlighted by the sources is the distinction between the concept of "term" and the concept of "kit"....

This distinction highlights that the origin of the internship is the term that depends on the fulfillment of signs related to the woman's condition (mainly the innocence of the womb), and that the waiting period is the time-bound alternative solution for exceptional cases in which it is not possible to verify these signs in the usual way....

Conclusion

By applying the methodology that distinguishes between the number as a quantity and the number as a quantity, and based on the analysis of the texts contained in the sources, it is clear that numbers and numerical formulas in the context of divorce and waiting period often do not come to determine limited quantities accurately and absolutely, but rather describe:

This understanding opens new horizons for contemplating these verses, and focuses on the legislative purposes related to verifying the innocence of the womb, preserving genealogy and organizing the separation process in a way that achieves justice and clarity for both parties....

"Twice" and "Times" as an indication of how and extreme repetition: a deeper understanding of numbers in the Qur'an

Dealing with numbers in the Qur'anic text requires high linguistic and graphic sensitivity.... Just as the Qur'anic word has multiple dimensions, so the number in its Qur'anic context may carry connotations that go beyond mere calculation and counting. One source proposes an approach to distinguish between two basic cases of a number: that it is a "number" that means quantity and counting, and that it is a "number" that carries a descriptive or qualitative connotation that goes beyond mere statistics. This descriptive or qualitative connotation may refer to a particular characteristic, form, condition, how, or pattern.

"Divorce twice": a description of a recurring method and not a specific number

In the context of divorce rulings, the Qur'an states: "Divorce twice". One source categorically states that this formula does not mean the number two ("two").... It means that God tells us that whenever we want to divorce, divorce in this way.... The word "twice" here is a recurring method that must be taken care of every time we want to re-divorce. They indicate extreme care and repetition. This understanding contradicts the current method of some canons that treat "divorce twice" as two divorces in the sense of number. The formula "twice" is used here to describe a repetitive process or nature.

"To be corrupted in the earth twice": a sign of intensity and repetition, not counting

This understanding of the qualitative or recursive significance of the number is repeated in another context, which is the talk of corrupting the Israelites. One source mentions the verse that talks about it and points out that the Almighty's saying "let you spoil the earth twice" means that this corruption is frequent and severe. The source explicitly asserts that the word "twice" in this context does not refer to the number two. The evidence for this severity and repetition also comes in the Almighty's saying, "If you return, we will return", which indicates that every corruption has a promise and a promise that is true to creatures, and if they return (to corruption), the promise will return.... What we are seeing now of corruption is described as severe, and the promise refers to it as frequent and severe.

Numbers describe conditions and modalities in other contexts

While the words "three times" are not mentioned in the sources provided in the context of asking permission specifically to describe a particular conduct, the approach that distinguishes between number and number is applied to other examples describing conditions, modalities or categories:

The bottom line

From the examples given in the sources, it is clear that some numerical forms in the Qur'an, especially forms such as "twice" and "times", or numbers that come as an adjective or adverb of the countable (such as "two, three, and fourth", "three darkness"), often go beyond pure quantitative significance to describe how, intensity, nature, or the repeated pattern of the verb or the described.... This understanding, supported by linguistic and contextual analysis, opens wider horizons for contemplating the accuracy and depth of the Qur'anic statement, and emphasizes the importance of distinguishing between the number as a quantity and the number as a way to a deeper understanding of the will of God Almighty....

"Seven Heavens" and "And of the Earth Like Them": A Descriptive Construction, Not an Exclusive Number

Dealing with the numbers of the Holy Qur'an requires a precise methodology that distinguishes between using the number as a mere "number" that means quantity and limitation, and using it as a "number" that carries a descriptive or qualitative connotation that goes beyond mere statistics. This qualitative indication may refer to a particular characteristic, form, condition, how, or pattern. One of the most prominent examples to which this approach can be applied is the Qur'an's description of the heavens and the earth.

"Seven Heavens": a description of a layered building

The Qur'an mentions the heavens in multiple places in the form of "seven heavens". The description of the heavens is not limited to this number, but extends to their nature and construction. Sources indicate that the sky is a seven-story building. Each of these seven heavens has its own throne described as the highest point separating one heaven from another. The divine equator will be on the throne

Describing the sky as a "seven-story building" does not focus only on the quantitative number (seven), but describes the nature of this creation as composite, distinctly layered, interconnected in a single building. This opens the door to understanding that the number "seven" here may not be just a simple numerical count, but rather a description of this elaborate structural method and its multilayer.This description indicates that the heavens are not just a single space, but a complex class system, each layer having its own being and throne. The description of the sky also includes the possibility of it folding, splitting, cracking or splitting, which increases the significance of being a structure of a special nature and not just a boundless void.

"And from the earth like them": symmetry in structure and nature, not total numerical symmetry

After mentioning the creation of the heavens, the Almighty says in Surat At-Talaq: "Allah who created seven heavens and from the earth like them, the matter descends among them." A common interpretation would be that there are seven lands identical to ours as a quantitative count, raising questions about what these lands are and where they are.

However, by applying the approach that distinguishes between number and number and scrutinizing the linguistic structure and context of the Qur'an, the sources provide a different understanding [, ].

First, the word "whom" in the saying "and of the earth like them" carries the connotation of a subordinate or part that means that not all the earth is like the seven heavens [, ]. This contradicts the idea that there are seven lands that are exactly identical to our Earth as a quantum number.

Second, the land on which we live is very special in the Qur'an, which is that it is a place of "decision". And God has made in them "rawasi" (mountains or whatever proves them) so that they "do not stretch you" [, ]. This stability and stability is what distinguishes our earth from other types of earth.

Third, the sources explain that the meaning of "and from the earth like them" is that there are types of earth that are like the heavens in their nature or structure [, ]. How to be like her? Sources explain that every sky has a land that suits it. These lands may be very different from ours. The class structure of the heavens extends to the earth as well: the highest heaven has its throne, the lowest point in it is the land of this heaven, and under this earth there is a throne of the next heaven below, and this construction is repeated. The earth in this context is a lower level or floor for each sky.

Thus, "and of the earth like them" does not mean a specific number of seven identical lands, but rather describes the existence of types of earth that correspond to the heavens in their class structure and diversity, and are suitable for the creatures that inhabit them, [, ]. These lands that are "like them" are the opposite of our land, which is characterized by prestige and decision. The significance here tends to describe the multiple nature of the earth, its diversity, and its structural connection to the heavens, rather than merely quantitative counting.

The bottom line

Applying the approach that distinguishes between number as a quantity and a number as a quantity, and which is supported by other examples in the Qur'an such as "three darknesses" that describe the nature of darkness or "two, three, and four" that describe categories or situations, it is clear that the description of "seven heavens" and "and of the earth like them" in the sources presented tends towards descriptive and qualitative connotation. The number "seven" describes a tight stratified construction of the heavens. The phrase "and of the earth like them" does not mean seven lands as a number, but describes the existence of types of earth that correspond to this class nature of the heavens [and that these species are different from our stable earth. This understanding deepens our reflection on the verses of creation, and confirms that the numbers in the Qur'anic statement may carry deeper and deeper connotations than mere counting and apparent counting.

Cosmic Numbers and the Divine Concept of the "Day": Amounts and Indications Beyond Earthly Calculation

In the midst of Qur'anic reflection, we find ourselves in front of numbers and numbers that sometimes describe quantity and counting, and at other times carry descriptive and qualitative connotations that go beyond mere counting and statistics.... This approach to distinguishing between "number" and "number" opens up prospects for deeper understanding, especially when dealing with cosmic standards and divine times mentioned in the Qur'an.... The figures in this context may not necessarily mean a specific period of time by our human standards, but may describe great magnitudes, existential modalities, or the speed of events in relation to divine esteem....

Numbers describing cosmic magnitudes: "thousand years" and "fifty thousand years"

Sources speak of figures such as "a thousand years of what you count" and "fifty thousand years" in different contexts related to the days of God.... These numbers are not just periods of time that we calculate in our years and years, but describe great amounts and dimensions related to the divine presence or the presence of creatures such as angels and the Spirit....

These large numbers - one thousand years and fifty thousand years - do not come as exclusive numbers intended merely as an accurate count that can be calculated and measured by our earthly scales, but rather as magnitudes and descriptions of the greatness of those times or measures of existence in worlds beyond our immediate perception [, , , ].

The divine concept of "day": a great event, not just a period of time

The sources talk in detail about the concept of "day" with God, indicating that it does not necessarily mean a specific period of time in our earthly estimation (an hour).... The word "day" in the Qur'anic context often describes a "great event" or "state"....

"Day" as an event: Sources make it clear that God refers to a Doomsday event with the word "day." For example:

These events end with the "Day of Eternity".

The bottom line

Dealing with cosmic numbers and the concept of "today" in the Qur'an, as evidenced by the sources presented, invites us to go beyond purely quantitative literal understanding.... Figures such as "a thousand years" and "fifty thousand years" describe enormous amounts and qualitative connotations related to the measures of existence and time in other worlds, or describe the speed of events from the divine perspective compared to our human estimation.... Also, the word "day" is often used to describe a great "event" or "state" in the contexts of the Day of Judgment and the days of God..., distinguishing between the connotations of different days such as "the day of eternity" and "the last day". This understanding enriches our reflection and confirms that the Qur'anic statement uses words with extreme precision to carry multiple connotations commensurate with the greatness of the Creator and the extent of His creation.

Degrees of immortality and the concept of the "day" in the hereafter: between the Day of Judgment and the Last Day

When we consider the verses of the Qur'an that talk about the afterlife, we find that they present us with a complex and profound picture that goes beyond a simple understanding of things. Concepts such as "eternity" and "today" take on dimensions and connotations that may differ from what we perceive in our worldly life. The approach of distinguishing between "number" as a pure quantity and "number" as a descriptive or qualitative connotation... It helps us understand these complexities, especially when dealing with cosmic and divine times and scales....

Degrees of immortality: multiple connotations to describe eternal residence?

The word "immortal" is repeated in the Holy Quran in different forms that describe the residence of the people of Paradise and Hell. Sources talk about five main forms of this word...:

  1. "Immortals in it"....

  2. "In them are immortal."

  3. "In hell are immortal."

  4. "Immortal in her as long as the heavens and the earth" (coupled with the will of God).

  5. "Immortal in them never."

The sources ask an important question: Does the existence of these different formulas indicate degrees in eternity itself, not just degrees in the place of residence (heaven degrees and hell darks)?. He points out that "immortals in it forever" may represent a higher degree of immortality, associated with the "masters of the people of Paradise" who were characterized by special acts such as faith, emigration, and jihad. This opens the door to understanding that eternal residence may not be the same for everyone, but may vary in the manner or degree of eternity based on deeds and shrines. Sources also indicate that the day of eternity is a day "with God as a thousand years of what they promise" but that it will "end" in the end [, ]. This concept of the day of eternity, which has an end, differs from the concept of absolute eternity, and leads us to distinguish between the stages of the afterlife.

The concept of "day" in the divine context: a different event and scale

Sources explain that the word "day" in the context of talking about God or the events of the resurrection does not necessarily mean a specific period of time in our earthly estimation (an hour). The word "day" often describes a "great event" or a "state" [, ].

"A day with your Lord is like a thousand years of what you promise": This description indicates that events with God are very fast compared to what can be accomplished in a thousand years from our account; It is a measure of duration or volume.

"A day that was fifty thousand years old": This day is about where angels and the Spirit live. His description of this enormous magnitude indicates a very slow and semi-steady movement in that place, and he approaches the concept of immortality. As long as it lasts, this day will "end." The angels in this place do not realize the day and hour as we do on earth, as they do not have a moon with houses to know the number of years and the calculation. This day represents a time scale relating to the nature of existence in a world other than ours[, ].

Distinguishing between the Day of Judgment, the Day of Eternity and the Last Day

The sources make a fundamental distinction between phases and days in the afterlife, beyond common understanding:

  1. Day of Judgment: This is the day on which the penalty is made based on deeds and transactions between people [, ]. God is held accountable as "Lord" for what the slaves have earned [, ], ]. The result of this calculation is to enter heaven or hell with degrees of immortality. This day is described as "ocean day". The results on this day may come as a surprise to some [, ].

  2. Eternity Day: This day is the result of the Day of Judgment. It is the period of stay in heaven or hell that begins after the day of reckoning. As mentioned, it is a day with God as a thousand years of what we promise and it will end [, ].

  3. The Last Day: This day comes after the day of eternity. It is intended for "those who believed in God." The reckoning on this day will be on faith, belief , and acts of worship [, ]. God is held accountable as 'God' for the faith of the servants according to their Scriptures. The Last Day" is always reminiscent of the definition, which indicates that it is a specific and well-known day.

This distinction makes it clear that the path of the hereafter includes stages: an account on deeds and transactions leading to a stage of iqama (the day of eternity that will end), then another calculation on faith and worship for those who believe in God and the last day on the last day [, ]. Sources explain that people will come out of heaven and hell after the end of the day of eternity [, ] heading to the last day. As for those who do not believe in God and the Last Day, they are doomed to "the evil of the hereafter".

Dwellings in the Hereafter: Indications of Type and Place of Residence

The sources also provide a distinction between the different terms used to describe places of residence in the afterlife, reflecting their stages and types:

Conclusion

An in-depth understanding of the concepts of immortality and today in the Qur'an, as presented in the sources presented, reveals a layered picture of the afterlife. The different formulas of immortality suggest that there can be degrees in how this residence is. The sources also clearly differentiate between the day of judgment based on deeds and transactions, which leads to the day of eternity, which will end, and the other day that comes after it for those who believe in God and in which the judgment is based on faith and worship. These stages correspond to different accommodations, from the specific residences within Paradise or Hell during the period of eternity to the final abode of the hereafter after which there is no abode. This approach to reflection distinguishes between the quantitative and descriptive connotations of numbers and words, and opens up prospects for a more accurate and comprehensive understanding of the message of the great Qur'an.

The number eight and its significance in the "Throne Bearer": A reading in the Almighty's saying, "And the throne of your Lord shall be carried over them at that time eight"

Introduction:

We are stopped by a verse in Surat Al-Haqqa that carries with it a mention of a specific number in the context of describing one of the scenes of the Day of Resurrection, which is the Almighty's saying: "And the king is on 0 parts of it, and the throne of your Lord will be carried over them on that day eight" (Al-Haqqa: 17). The number "eight" stands out here as a striking element that invites reflection on its significance. In this article, we review an interpretation linking this issue to the concept of the "throne of God" related to the formation and responsibilities of man, in light of Dr. Hani's argument (as contained in the original text submitted by you), which opens a window to understand how numbers in the Qur'an can carry qualitative and descriptive dimensions that go beyond direct quantitative calculation, which is consistent with the general approach of this series.

1. "The Throne of Your Lord" and the Number "Eight": The Human Brain and Its Essential Functions

The throne in question is not the absolute throne of the divine: the interpretation put forward indicates that the "throne of your Lord" in this context is not the throne of the divine, which is not surrounded by knowledge, but rather the "throne" of man, that is, the divine order concerning the formation, assignment and responsibility of man.

The throne is like the human brain: This "throne" is seen as the human brain, this very complex structure that represents the center of control, command and responsibility in the human entity. This fits with the meaning of the throne as a structure or structure with branches and entanglements, as is the case with the brain with its trillions of neural connections.

The "eight" of the holders of the throne: Basic brain functions: The essential point here is that the "eight" who hold this throne are not necessarily interpreted as angels in the traditional sense in this particular context, but as eight basic tasks or functions of the human brain. It is these tasks that "carry" the conscious and responsible human being, and they are distributed among the two lobes of the brain:

Right lobe: with its sensory, inspirational, and holistic functions.

Left lobe: with its linguistic, logical, and analytical tasks. The number "eight" here is not just to count, but to describe these essential functions that form the basis of human consciousness and responsibility. It can also be noted that this "brain-throne" consists of integrated functional levels (the "biological" brainstem, the "chemical-emotional" limbic system, and the "thinking-logical" cerebral cortex), and that the "king over it" may represent the sub-and detailed aspects of these eight basic tasks.

2. Comparison with the concept of "throne on water": an emphasis on the context and importance of the number whenever mentioned

In the context of understanding the multiple connotations of the "throne", it is useful to refer to its occurrence elsewhere, such as the Almighty's saying, "And his throne was on water" (Hud: 7). Here, the "throne" acquires a universal and systemic connotation, as it is interpreted as a symbol of absolute divine sovereignty, precise cosmic order and divine law, founded on "water" as a symbol of the principle of life, possibility, and divine knowledge before material creation.

What is remarkable in this cosmic context is that the Qur'anic text does not link the "throne on water" to a specific number as it did in the verse of Surat Al-Haqqa with the number "eight". This comparison underscores the importance of context in understanding the semantics of Qur'anic words, including "throne." When the number "eight" is mentioned in conjunction with the throne in the context of talking about man and his responsibility (as in the aforementioned proposition), this number acquires a qualitative and descriptive connotation specific to that context, which calls for further reflection on its meaning and graphic function.

3. Summary: The number "eight" as a sign of order and branching in the "throne of man"

The interpretation of the "eight bearers of the throne" of the basic functions of the human brain provides an example of how the number in the Qur'an is employed not only for quantity, but for quality and description. The number "eight" becomes a key to understanding the organized and branching structure of the human consciousness and responsibility center.

This is consistent with what was stated in the original text that "the throne always represents the center of order, control and sovereignty, both in man (the brain) and in the universe (divine laws)". If the cosmic throne is a system, then the throne of man (the brain) is also a hermetic system, and the number "eight" in the verse of the appendix – according to this proposition – refers to one of the most prominent manifestations of this complex human system.

Understanding these semantics requires contemplating the context and linguistic structure of the Qur'an, which this series seeks to highlight in its dealings with Qur'anic numbers.

Numbers 100 and 80 in Surat An-Nur: The symbolism of "flogging" as a social manifestation

Introduction:

Our journey continues to reflect on the numbers in the Holy Qur'an, and this time we stop at Surat An-Nur and the verses of the hudud related to adultery and slander, which mention the numbers "one hundred" and "eighty" in the context of the punishment of "flogging". The Almighty says: "The adulteress and the adulterer, flog each of them a hundred lashes, and do not take them with mercy in the religion of God if you believe in God and the Last Day, and let a group of believers witness their torment" (Al-Nur: 2), and Glory be to Him says: "And those who throw fortifications and then did not bring four martyrs, so flog them with eighty lashes, and do not accept them as a testimony at all, and those are the immoral" (Al-Nur: 4).

The appearance of these verses, and what may be understood as corporal punishment, is highly controversial. However, as mentioned in this series, the Qur'anic methodology often employs numbers with symbolic connotations that go beyond pure quantity, and uses the terms "similar to Mathani" that call for reflection. In this article, we will examine how the numbers 100 and 80, and the word "flogging" itself, can be understood in terms of "social manifestation" aimed at reform and deterrence, not necessarily physical abuse.

1. The Symbolism of Numbers in the Qur'an: An Introduction to a Deeper Understanding

The Qur'anic text emphasizes in several places that numbers may not be limited to their literal quantitative significance. The number seven may indicate perfection or completed cycles, the number eight may symbolize capacity, empowerment, and beyond perfection (as discussed in a previous article on the throne holder), the number forty may indicate maturity and testing, and large numbers such as seventy and a thousand may express multitude and exaltation. This understanding opens the door to a reconsideration of the numbers in the contexts of legislation, including the limits of adultery and slander.

2. "Flogging" as a manifestation and repair, not as a physical beating

Based on an expanded understanding of adultery as a breach of social and moral balance, and on the possible linguistic and symbolic connotations of the word "flogging" (which may come from the meaning of the sheath of the object that needs to be revealed or softened, coercion and discipline, or revealing and manifesting—i.e., "manifestation"), it can be understood as "flogging" not necessarily as a physical beating, but as a multifaceted reform, discipline, and deterrent measure. It serves as a "social manifestation" aimed at:

Showing and revealing the mistake of the wrongdoer to society: "manifestation" of his act to be an example and a deterrent.

Fix the wrongdoer: "soften his fossilized intellectual and psychological skin", and break his intellectual and spiritual stalemate.

Deterring him and deterring others: achieving the purpose of public and private deterrence.

3. The symbolism of the numbers 100 and 80: an indicator of the degree of social manifestation required

"One hundred lashes" in adultery: the number 100, with its possible symbolism of perfection, abundance, and perfection (as in the saying "abundant water", i.e. abundant water, or as the completion of the Celsius cycle), may refer here to the need for a comprehensive, complete and adequate process of "social manifestation". Adultery, in its broad sense as a serious breach of the social and value balance, requires a "complete" or "abundant" reform and clarification effort to demonstrate its grave danger and repair its profound impact on the individual and society.

"Eighty lashes" in the limit of ejaculation: The number 80, being less than 100, but may be linguistically related to the root "price" (which suggests value and importance: price, precious, valuable, valued), can indicate a process of great social manifestation of value and importance. Defamation affects "immunities" (whether they are reputable individuals, or immune values and principles in society). The penalty/reform here aims to:

"Valuation" and restoration of value to the fortified: unjustly thrown away, and rehabilitation.

Valuation and determination of the non-value of the testimony of the thrower: who did not bring the required evidence (four martyrs - as comprehensive and complete evidence). The number 8 implicitly in the number 80 (eight dozens), with its symbolism of capacity and empowerment (as seen in the example of the eight holders of the throne), can emphasize the importance and power of this process in empowering truth and demonstrating the value of truthfulness and refutation of falsehood.

4. The Role of a "Sect of Believers": Witnesses to Reform Not Violence

The requirement that "a sect of believers" be present to witness their "torment" (which can be understood here as hardship or effort in the process of reform and social discipline, and not necessarily the physical pain resulting from beatings) does not mean that they attend to witness physical torture. Rather, their role may be:

Witness and achieve the process of social manifestation.

Support the reform and rehabilitation process.

Contribute to the reintegration of the individual into society. This "sect" may be specialists such as social and psychological reformers, or people of opinion and wisdom who are able to "value" the situation and provide advice and guidance.

5. The ultimate goal: reform and return to the community

The Qur'an emphasizes the possibility of repentance and reform after this disciplinary punishment by saying in the verse of slander: "Except for those who repent after that and are reconciled, God is forgiving and merciful" (An-Nur: 5). This confirms that the ultimate goal is not physical harm or destruction, but rather to reform the individual and give him a chance to return to righteousness and a believing community.

Conclusion:

This intentional and symbolic understanding of verses 100 and 80, and of the word "flogging" in the context of Surat An-Nur, transforms these punishments from mere physical measures to a comprehensive social "reform and deterrence" process. This process is commensurate with the seriousness of the crime and its impact on the "balance" of society, and achieves the purposes of Sharia in deterrence, reform, and rehabilitation, without necessarily having to interpret it as physical violence in its traditional sense. This opens up prospects for reflection on the wisdom and mercy of Qur'anic legislation, which aims to build a sound society based on justice and reform.

Quantum accuracy: the literal use of numbers in the Qur'an and the authenticity of its transmission through manuscripts

Introduction:

In the context of our reflection on the numbers in the Holy Qur'an, and after reviewing in previous articles the importance of distinguishing between the connotation of "quantity" and the connotation of "qualify" (numeral/descriptor), we stand in this article on a basic and important aspect, which is the extreme accuracy with which the Holy Qur'an deals with numbers when the context requires their use in their literal and direct sense to determine quantities and quantities. This aspect emphasizes the tightness of the Qur'anic text.

1. Numerical accuracy in legislation and worship:

The Holy Qur'an shows great accuracy in determining the numbers related to the legislative and worship aspects, which leaves no room for confusion or interpretation in these amounts. Examples include:

Number of days of fasting in some expiations: "three days" (table: 89).

The months of 'iddah: "three qira'a" (al-Baqarah: 228) for a divorced woman, and "four months and ten" (al-Baqarah: 234) for her deceased husband.

Number of witnesses in the case of adultery or to prove certain rights: "four martyrs" (an-Nur: 4, An-Nisa: 15).

The amount of punishment in the limit of slander: "eighty lashes" (an-Nur: 4), and in the punishment for adultery "one hundred lashes" (al-Nur: 2). (Note that one of the previous articles in this series discussed a qualitative explanation of flogging, but the number here in terms of the text is precise and specific.)

The number of expiations: such as feeding "ten poor people" (al-Ma'id: 89).

2. Numerical accuracy in Quranic stories:

When the Qur'an narrates the stories of previous nations, it sometimes mentions specific numbers that are significant in the context of the story, emphasizing the accuracy in conveying the important historical events it tells for lesson and exhortation:

The number of the tribes of the Children of Israel and the eyes that exploded for them at the command of Moses (peace be upon him): "twelve eyes" (Al-Baqarah: 60, Al-A'raf: 160).

The number of verses that Moses (peace be upon him) gave as proofs: "Nine verses of evidence" (Al-Isra'a: 101, An-Naml: 12).

The duration of Noah's broadcast in his people calls them: "a thousand years except fifty years" (Al-Ankabut: 14).

3. Numerical accuracy in describing creation and the hereafter:

The Qur'an provides specific numbers when describing certain aspects of creation and the eschatological world, which paints a clear picture of the cosmic and eschatological structure as the Creator wanted to show it to His servants:

Days of creation (phases or phases): "six days" (Al-A'raf: 54, Yunus: 3, Hud: 7, etc.).

Number of heavens: "seven heavens" (al-Baqarah: 29, divorce: 12, king: 3, etc.).

The gates of hell: "It has seven gates" (al-Hijr: 44).

Holders of the throne on the Day of Resurrection: "And the throne of your Lord will be carried over them on that day eight" (Haqqa: 17).

The gates of Paradise (as mentioned in the Sunnah of the Prophet, and is used to understand the symbolism of some numbers sometimes): "eight".

The treasury of fire (angels of torment assigned to hell): "It has nineteen" (al-Muddathir: 30-31).

4. The role of Qur'anic manuscripts in confirming the stability of numbers:

The original Qur'anic manuscripts, including those copied in early times, such as the Ottoman Qur'an, confirm the stability and accuracy of these numbers over the centuries. Examination of these manuscripts, either directly or through digital copies available to researchers, proves that these basic numbers are identical in contexts that require quantitative accuracy. This correspondence reinforces the certainty of preserving the Qur'anic text in essence, including its literal numerical accuracy.

The study of drawing methods (spelling) in some ancient manuscripts may reveal methods of writing numbers that sometimes differ from the orthographic drawing familiar today, and this calls for reflection on the development of the art of writing and the history of Arabic calligraphy. However, these differences in drawing, if any, do not affect the intended literal numerical value in contexts that require clear quantification.

Conclusion:

Standing on this numerical accuracy in the Qur'an's use of quantities and quantities when the maqam calls for it, is in itself a door of reflection in the tightness of this dear book and its surrounding knowledge. This accuracy is not just a passing detail, but part of the miraculous structure of the Qur'an, and testifies to its preservation and authenticity. They serve as the basis from which to explore the qualitative and symbolic dimensions of numbers in other contexts, as this series seeks to illustrate.

The symbolism of repeated numbers in the Qur'an: an invitation to systematic reflection

Introduction:

After discussing in previous articles the quantitative accuracy in the use of Qur'anic numbers, and the systematic distinction between "quantity" and "quality", we move in this article to a wider space for reflection: Do some repeated numbers in the Holy Qur'an carry symbolic connotations or signs that go beyond the abstract count? This approach to reflection, which sees the repetition of some numbers as the possibility of deeper gloss, requires an openness to contemplation coupled with systematic caution and a commitment to the controls of the context and the overall Qur'anic system, to which the "jurisprudence of the Arabic Qur'anic tongue" is directed.

1. Numbers that call for reflection on their possible connotations:

The contemplator of the Qur'an observes the repetition of some numbers in various contexts, which may suggest a symbolism of their own:

The number seven (7): its striking repetition (seven heavens, seven gates of hell, circumambulation seven, pursuit seven, seven spikes, seven cows, seven nights and eight days discounts) often suggests the symbolism of perfection, comprehensiveness, completeness, or completion of a particular cycle. Does this diverse repetition indicate cosmic norms or the completion of fundamental stages in creation or legislation?

The number eight (8): Occurring in contexts following the mention of the number seven sometimes (such as the eight holders of the throne, and the eight gates of Paradise as mentioned in the Sunnah) may symbolize beyond the first perfection, to indicate capacity, empowerment, or moving to a higher and larger level.

Figure Nine (9): His clear association with the verses of Moses ("nine verses of evidence") makes him the focus of attention. Does it have a deeper symbolism related to the breadth after the tribulation, or the completion of the phase of the ones before entering the dozens? It remains room for disciplined reflection.

Other numbers (e.g. 3, 10, 12, 19, 40, 70, 100, 1000):

The number three (3): appears in the determination of periods (three days, three readings), and in some repetitions that may suggest confirmation or completion of an initial cycle (such as divorce dates).

The number ten (10): Sometimes it is associated with perfection ("that is ten perfect") or with multiplication ("Whoever brings good deeds has ten times as much").

The number twelve (12): manifested in the number of tribes, captains, and months, which may indicate a tight order, division, and time cycles.

Number nineteen (19): Its occurrence in the context of the fire treasury ("nineteen on it") has sparked wide debates about its significance, and whether it has dimensions beyond mere number.

The number forty (40): In the Qur'anic and prophetic context, it is often associated with maturity (attainment of the most severe), or to the completion of a certain period of testing, wandering or worship (such as the miqat of Moses forty nights).

The number seventy (70): may indicate many, as in the Prophet (peace and blessings of Allaah be upon him) asking forgiveness for the hypocrites ("If you ask for forgiveness seventy times, Allaah will not forgive them").

Large numbers (such as one hundred and one thousand): often refer to the unconfined multitude, glorification, or a very long period of time ("a thousand years but fifty years", "better than a thousand months", "one hundred thousand or more").

2. Systematic reflection on possible numerical symbolism:

The search for symbolic connotations of numbers in the Holy Qur'an must be governed by a clear and precise methodology, to avoid delving into what is not known or loading the text with what it cannot bear:

Based on repetition and Qur'anic context: Searching for repetitive patterns of number occurrence and studying the different contexts in which it appears, may reveal a common semantic link.

Harmony with the Qur'anic system and its purposes: Ensure that any proposed symbolic significance does not conflict with the general purposes of the Qur'an, its overall rules, its basic principles, and the principles of the Arabic tongue shown.

Beware of projection and arrogance: Avoid twisting the neck of the text to conform to a preconceived idea, or loading the number with a meaning that is intolerable in the linguistic or legal context, or falling into esoteric interpretations that are not based on evidence.

Careful use of manuscripts: Consider how these numbers or associated words are drawn in the original Qur'anic manuscripts, as this may elicit some gentle observations regarding the history and development of Qur'anic painting. But these observations should be treated with extreme caution, avoiding jumping to conclusions that are not well known in the field of Ottoman readings and painting.

Conclusion:

Reflecting on the possible numerical symbolism of some repeated numbers in the Qur'an is an invitation to broaden the horizon of understanding, and to view the Qur'anic text as an integrated structure that may carry multiple layers of meaning. However, this call remains conditional on strict adherence to methodological and scientific controls, so that reflection is constructive and fruitful, and leads to increased faith and certainty in the greatness of this immortal book.

Issue 19 and the "numerical miracle" theory: between textual truth and methodological controversy

Introduction:

The question of the number nineteen (19) occupies a prominent place in contemporary debates regarding the numerical structure of the Holy Qur'an. This interest is based on the Qur'an's explicit mention of this number as the number of the treasury of hell, and its direct link to increasing certainty for the believers and the People of the Book, and being a fitna for the disbelievers, as in the Almighty's saying: "It has nineteen... We have not made the owners of Hellfire but angels, and we have made their number nothing but a sedition for those who disbelieve, so that those who have written the Book may be certain, and those who believe will increase in faith..." (Al-Muddathir: 30-31). This clear textual fact was the main premise for the emergence and development of the theory of "numerical miracles", which claims the existence of a comprehensive mathematical system in the Qur'an based on the number 19 and its multiples.

1. The essence of the theory of "numerical miracles" and its methodology (according to the proponents):

This theory, especially in detailed treatises as presented by scholars such as engineer Adnan al-Rifai, claims to have discovered a miraculous mathematical system in the Qur'an based on the number 19. It is based on a specific methodology in counting and statistics, in which it is claimed to rely exclusively on authentic Ottoman painting as mentioned in ancient Qur'anic manuscripts. This so-called methodology includes:

Exclude any subsequent additions to the original text (diacritics, bullet points at some stages, stops, etc.).

Count only characters drawn according to specific rules.

Sometimes, giving numerical values to letters (counting sentences) according to certain systems.

Proponents believe that applying this methodology accurately reveals amazing mathematical harmonies associated with the number 19 in the structure of words, verses and surahs, and consider this conclusive evidence of the divine source of the Holy Qur'an and its complete memorization.

2. A balanced critical view in the light of the "jurisprudence of the Qur'anic tongue":

Within the framework of the "Qur'anic Arabic Jurisprudence of the Tongue", which calls for authentic reflection based on a deep understanding of the language and contexts of the Qur'an, while adhering to critical thinking, the theory of numerical miracles, including that relating to the number 19, should be treated objectively and fairly:

Appreciation of the effort expended: It is undeniable that the great effort made by many researchers in this field, and their sincere endeavor to uncover new aspects they see from the miracle of the Holy Qur'an.

The importance of returning to the original: Emphasizing the importance of studying the original Qur'anic manuscripts and the first drawing is a commendable approach and is consistent with the spirit of sober scientific research, as returning to the originals is often the key to a deeper understanding.

Methodological questions: On the other hand, many scholars and specialists in Quranic and linguistic studies raise serious and pivotal methodological questions about this theory, including:

Are the rules of counting applied quite consistent in all cases or are they sometimes selective to match the desired result?

Is relying on a single copy of the manuscripts or a single drawing (sometimes with slight variations in drawing among the first Ottoman Qur'ans) sufficient to generalize and build a comprehensive system?

Does the proposed letter evaluation system (if sentence arithmetic is used) have a solid, consistent and agreed basis in the context of understanding the Qur'anic text?

Does a heavy focus on verse 19 and its complications reduce other aspects of the miracle of the Qur'an, or may it divert attention from its basic purposes and most important gifts?

Lack of scientific consensus: It is important to note that the theory of numerical miracles, in its comprehensive and detailed form based on the number 19, is still a matter of great disagreement among researchers, and has not received consensus or wide acceptance from the public of scholars and considered jurisprudential and scientific academies, and many of them strongly reserve or reject it.

3. Conscious Contemplation: A Proposed Position on Issue 19 and its Theories:

A conscious contemplator of the Holy Quran can:

He appreciates the Qur'an's explicit mention of verse 19 in Surat al-Muddaththir, and reflects on the divine wisdom revealed from his mention in that specific context.

He is acquainted with the efforts of researchers in the field of numerical miracles, and appreciates their pursuit of research and exploration.

Maintains a conscious critical distance, and does not take these theories as absolute or conclusive facts unless they are based on conclusive and indisputable evidence.

He understands that the Qur'anic miracle is comprehensive and multifaceted (graphic, legislative, scientific, metaphysical, etc.), and should not be limited or reduced to the numerical aspect only, especially if this aspect is controversial.

It prioritizes the Qur'an's basic meanings, its overall purposes, its apparent gifts, and its clearest and most unanimous miracles.

The original contemplation of the Book of God includes the examination of all claims and theories in the light of the overall Qur'anic text, a solid scientific methodology, and reference to specialists.

Conclusion:

Dealing with the number 19 and the numerical theories raised around it requires a balance between appreciating the Qur'anic textual truth, being open to the efforts of researchers, and adhering to the critical scientific method. The ultimate goal remains to deepen understanding of God's book and be guided by its light, not to prove theories that may be subject to give-and-take.

Recurring numbers as personal messages? A reading in contemporary interpretations "the model of Dr. Hani Al-Waheeb"

In the modern era, with the increasing interest of people in spirituality and the search for messages and connotations in the details of daily life, contemporary interpretations have emerged that link the phenomenon of observing the repetition of certain numbers "in the clock, car plates, phones, etc." with divine or angelic messages addressed to the individual, based on interpretations of Qur'anic symbols and numbers. Dr. Hani Al-Waheeb's proposal is a model for this trend.

This perspective holds that repeating the vision of a particular number is not just a coincidence, but may serve as a "coded message" from the guardian angels or from the divine source, reflecting the psychological or spiritual state of the person and what occupies him at that moment. To understand the message, it is advisable to go back to the moment of seeing the number and reflect on the emotional and intellectual state at the time, and look for the significance of this number in the Holy Qur'an as the primary source of meaning.

Examples of proposed interpretations "according to the summary of Dr. Al-Waheeb's proposal":

Critical Perspective and Conscious Reflection:
The project "Light of Reason and Authentic Reflection" aims to encourage critical thinking and direct return to the Qur'anic text with methodological tools. When evaluating this type of contemporary interpretation, the conscious thinker should note the following:

  1. Mixed methodology: This approach blends inspiration from Qur'anic verses "often with symbolic interpretation" with concepts derived from psychology, modern spirituality, numerology , cosmic energy concepts and guardian angels.

  2. Emphasis on personalization: Strongly emphasizes that the message is "personal" and depends on the individual's condition and context, this may be positive in stimulating self-reflection, but it makes objective validation of interpretation difficult.

  3. Moving away from direct interpretation: This approach differs from the direct linguistic and contextual interpretation of the Qur'anic text, and from the study of the science of drawing or readings, and moves on to the application of Qur'anic symbols to daily life events directly.

  4. The need for controls: While some may find this argument helpful to reflection or optimism, the methodological question remains about the controls that prevent the random projection of meanings or falling into forbidden speculation.

Conclusion: This trend represents a contemporary attempt to link the Qur'an to everyday life in a spiritual and psychological way. The contemplative person, based on the "light of reason", must deal with it with understanding and scrutiny, distinguish between possible personal inspiration and systematic scientific interpretation of the Qur'anic text, and always return matters to the courts of the Qur'an and the authentic Sunnah, and the principles of linguistic and contextual understanding on which the "jurisprudence of the Qur'anic Arabic tongue" is based.

Numbers in the Qur'an and Prayer: Numerical Secrets and Mystical Significance

Does the Holy Qur'an hold numerical secrets for prayer?

Some contemporary interpretations and studies, most notably those presented by Engineer Adnan Al-Rifai and others, propose the existence of a precise and elaborate numerical system within the Qur'anic text that is linked to various aspects of religion, including prayer. This system, known as the "numerical miracle", is seen not as a primary source of legislation, but as additional evidence of the completeness, memorization, and miraculousness of the Qur'an, revealing deeper layers of "inward" meanings. This proposition is based on two main methods to derive information related to the number of prayers and their rak'ahs: the method of direct numerical significance of the repetition of words, and the method of numerical semantics deduced from literal values and their relationship to the number 19. It is important to emphasize, as the proponents of this proposition themselves stress, that this deduction does not replace the Sunnah of the Prophet and practical frequency, but rather reveals the esoteric connotations of the "well-known and preserved remembrance".

1.1 Direct semantics - How does the repetition of words indicate the number of prayers and rak'ahs?

The first approach to reading the numerical connotations of prayer in the Qur'an is based on direct observation of the repetition of key words and phrases related to prayer and its pillars. The proponents of this proposition argue that these repetitions are not random, but correspond accurately to the known numbers of prayers, rak'ahs and prostrations, which is a direct Qur'anic reference. The most prominent examples cited:

  1. Number of prayers (5): The word "prayers" in the plural, which denotes obligatory prayers, appears in the Holy Quran exactly five times, which is the same number of obligatory daily prayers (Fajr, Dhuhr, Asr, Maghrib, Isha).

  2. Number of rak'ahs (17): The direct command to perform the prayer, namely "establish the prayer" (singular) and "establish the prayer" (for the plural), was repeated seventeen times in the entire Holy Qur'an, which is the same as the total number of rak'ahs imposed per day (2 + 4 + 4 + 3 + 4 = 17 rak'ahs).

  3. Number of prostrations (34):

1.2 Methodology of accurate calculation - literal values and basically the number 19

While the first approach is based on direct counting, the second approach delves deeper into the structure of the Qur'anic text, based on the theory of numerical miracles, which is pivotally based on the number 19 and its multiples. This proposal is presented with a precise methodology based on the Ottoman drawing of the original Qur'an, counting only the drawn letters with the exclusion of subsequent additions such as dots and diacritics. A numerical value is given to each letter based on this exact count, and the sum of the numerical values of Qur'anic units that are integrated in meaning is often a multiple of 19 ("the complete matter"). To derive the number of rak'ahs of a particular prayer, the numerical values of the words and the key phrases related to them are summed up, then subtracted from them the largest multiple of the number 19, and the rest is considered the numerical sign of the number of rak'ahs.

1.3 Application of the numerical methodology - calculation of the rak'ahs of the five prayers

Based on the literal values methodology and the remainder of division by 19, practical examples are provided for deriving the number of rak'ahs for each prayer:

1.4 Context and interpretation - esoteric semantics and their relationship to the Sunnah and frequency

The proponents of this argument assert that these numerical results are a revelation of the "inner connotations" of the Qur'anic text, and evidence of the comprehensiveness of the Qur'an. But they stress that it is not the primary source for knowing how to pray or the number of rak'ahs, as the original and approved source is the Sunnah and the practical frequency. The role of numerical miracles is affirmative and miraculous, confirming what is known from the Sunnah and frequency, and providing a deeper understanding of the semantics of the text. The fact that prayer is from the "memorized remembrance" is linked to the religion of Abraham, and this methodology is used to respond to some suspicions. The numerical subtraction of prayer represents an attempt to understand the Qur'anic text more deeply and reveal aspects of its miracles, emphasizing that it is a supportive and certain understanding of what has been established and proven by religion and not a substitute for it.

Summary of the series of articles on "Numbers in the Qur'an"

The series aims to deepen the understanding of the numbers contained in the Holy Qur'an, beyond the superficial understanding of them as mere specific quantities. It proposes a methodology to distinguish between the use of number to denote quantity and inventory, and its use to denote quality, description and symbolism.

The series reviews the applications of this methodology in several Qur'anic contexts:

  1. Numbers in Prayer: Shows how the repetition of certain words (e.g. "prayers" five times, formulas "pray" seventeen times) may refer directly to the numbers of prayers and rak'ahs. It also provides a computational methodology that relies on the numerical values of the letters and the number 19 to derive the number of rak'ahs as supporting internal connotations rather than a source of legislation.

  2. Numbers in describing the divine self and negating polytheism: illustrates how words such as "one", "one", "two" and "third three" are used to describe the nature and opposite of monotheism (dualism, trinity), not just counting alleged gods.

  3. Numbers describing modes and situations: Shows how numbers such as "three" in "three darknesses" can describe the multiple nature of darkness, how "tenth" in "ten nights" may describe a period of special and blessed quality, and how "two, three, and fourth" in describing angel wings describes classes and types.

  4. Numbers in the context of legislation, stories and creation: The series emphasizes that the Qur'an uses numbers with extreme precision to denote exclusive quantity in specific contexts such as statutes (numbers of witnesses, amounts of punishments, periods of iddah), stories (specific numbers in the stories of the prophets), and descriptions of aspects of creation and the afterlife (seven heavens, days of creation). Qur'anic manuscripts confirm the immutability of this numerical accuracy.

  5. Numbers that describe processes and conditions: Re-read verses such as "divorce twice" to show that they may describe a recursive method or process to follow when divorce, not just a specific number. "two, three, and four" in the marriage verse is also seen as a description of the situation of women who sponsor orphans as a social solution, not just a limitation of the number of wives allowed. "Three readings" are treated as signs and indications of uterine innocence.

  6. Cosmic Numbers and the Divine Concept of "Day": Large numbers (such as one thousand and fifty thousand) have been shown to describe enormous amounts or temporal and existential scales that differ from our earthly scales. The word "day" in the divine context may refer to a great event or state rather than a specific period of time, with a distinction between different days in the afterlife.

  7. The symbolism of repeated numbers: It addresses the observation of the repetition of some numbers (such as 7, 8, 19) in various contexts, which may suggest an additional symbolism beyond counting, while emphasizing the need to deal with this aspect with caution and a solid scientific methodology.

  8. Numerical Miracle Theories and Contemporary Interpretations: The series discusses the numerical miracle theory, which is based on the number 19, and addresses some contemporary interpretations that link the repetition of numbers to personal messages. It provides a balanced critical view of these proposals, stressing the importance of adhering to linguistic, contextual and legal controls in understanding the Qur'anic text, and that Qur'anic miracles are multifaceted and not limited to one aspect.

In conclusion, the series emphasizes that the numbers in the Qur'an are part of its tightness and miracles, and carry multiple layers of meaning (quantity and quality). It invites the reader to reflect on it with a scientific methodology that combines the accuracy of linguistic and contextual understanding, and reference to legal principles, to obtain a deeper understanding of the message of the dear book.

A journey into the depths of remembrance

Series Introduction:

The word "dhikr" is a central word in the Qur'an and faith life, but its meaning goes far beyond the common translation of "remembrance" or "remembrance". In this series, we will dive into the depths of this concept, to present a comprehensive and integrated picture of the male as an existential state and a way of life.

Beyond remembering - linguistic roots and semantic essence of the male

"Dhikr".. a word that resonates on our tongues, and resonates in the verses of the Holy Qur'an. We often understand it in the sense of "remembering" something past, or "retrieving" information from memory. But does the limits of this great word stop at this meaning only? Is "dhikr" in the Qur'anic Arabic tongue just a function of memory, or does it carry with it deeper dimensions that touch consciousness, heart and movement?

In this section of our series "A Journey into the Depths of Dhikr", we will begin our journey by returning to the origin, to the linguistic root of the word "Dhikr", to explore together the connotations inherent in its letters and structure, and try to explore its fixed semantic essence that links its various uses in the Qur'an.

Root and structure: (YC)

The word "male" and its derivatives consist of the triple root "y-k-r". As we explored in our previous dialogues, the structure of a word can be viewed by deconstructing it into "bladder" or literal pairs, an approach that helps trace the kinetic and moral connotations inherent in the interaction of letters:

  1. Muthanna I: "Y K" (Y - K)

  2. Muthanna II: "KR" (K - R)

Semantic essence extracted:

Based on this structural analysis, it is clear that the "male" is essentially not just a passive or momentary process of mental retrieval. Rather, it is a dynamic process that combines two essential elements:

The "dhikr" is a living and active evocation of something in the consciousness and heart in full, accompanied and confirmed by repetition and constant movement aimed at establishing this presence or striving towards an end associated with it (such as perfection or closeness to the original).

Harmony of meaning with Qur'anic contexts:

This deep intrinsic significance helps us understand why the word "dhikr" and its derivatives have been used in the Qur'an to refer to seemingly different concepts, but come together under this umbrella:

Conclusion and introduction:

So, the first step in our journey reveals that "remembrance" is broader and deeper than just "remembering." It is a conscious, comprehensive, repetitive, and purposeful process. It is a state of presence and connection.

In the following article, we will build on this solid linguistic foundation, to explore how this dynamic concept interacts with the human psyche, how memory, heart, and soul are related to this vital process, and how the male can be an arena for profound spiritual influences.

Remembrance between heart and mind - the psychological and spiritual dimension of memory

In the first article, we revealed the linguistic depth of the word "male", and understood it as a dynamic process that combines full conscious evocation and purposeful repetition. Now, we move from the structure of the Word to its manifestations in the human being. How does the "male" work within us? And what does it have to do with our psychological and spiritual components, especially memory and heart.

A view that goes beyond purely physical explanations holds that the human psyche, especially its higher functions such as memory and perception, is not merely the product of chemical reactions in the brain. Rather, it is a deeper arena, in which multiple dimensions interact, and in which the "male" plays a pivotal role beyond mere storage and retrieval of information.

1. Memory: a spiritual battlefield and an instrument of faith:

From this deeper perspective, memory is not just a "hard drive" for storing data. It's akin to a display of consciousness, or even an arena influenced by forces beyond the physical:

2. Memory levels: beyond short and long:

While traditional psychology talks about short-term and long-term memory, the perspective we explored suggests that there are deeper layers of memory, each layer retaining a different type of "male":

"Dhikr" as a conscious and repetitive process (as we understood it linguistically) is the mechanism by which important information and experiences are transferred from the surface levels of memory to the deeper and more persistent levels.

3. Quran and Prayer: Food and Sport for Spiritual Memory:

How do we activate these different levels of memory and strengthen our ability to "dhikr" in its deep sense? Here comes the role of the main pillars of worship:

4. Heart and Memory: A Dialogue between the Conscious and the Subconscious:

Finally, the "male" and its relationship to memory cannot be understood without understanding its central role in the heart. Our perspective sees a complementarity between:

There is constant dialogue and communication between these two centers. The true "male" is not only in memory as storage, it must reach the heart to become faith, certainty and living feeling. On the other hand, the integrity and purity of the heart, and its ability to reflect and act are the key to reaching and activating the treasures of deep memory. The verse "There is a remembrance of the one who had a heart or heard while he was a martyr" (Q: 37) clearly indicates that the true "remembrance" (the benefit of remembrance) occurs to the one who has a conscious "heart" present.

Conclusion and introduction:

It is now clear to us that the "dhikr", when understood in its psychological and spiritual dimension, is a vital process that goes beyond mere mental remembrance. It connects our conscious mind (heart) with the repository of our experiences and knowledge (memory), is influenced by the world of the unseen, nourished by the Qur'an and prayer. It is the key to guidance and a bulwark against forgetfulness and heedlessness.

In the following article, we will delve deeper into memory, talking about that special and veiled level: the "hidden male", and explore what it means to reach a "paradise of science and light".

Diving into the depths - the concept of hidden remembrance and the paradise of knowledge

Having explored the linguistic roots of the dhikr and its psychological and spiritual manifestations in the relationship of memory to the heart and the influence of the Qur'an and prayer, we now reach a deeper and perhaps more mysterious level in our journey: the "hidden remembrance". This concept, inspired by the idea of the "mother memory" or "middle" we discussed, opens the door to a mystical understanding of memory and human knowledge.

What do we mean by "hidden male"? It refers to that deeper layer of our consciousness and memory, not that which we acquire from the experiences of everyday life, but that which may be part of our original instinct or carry echoes of our first existence before this worldly life. It is a treasure of knowledge and spirit that is buried, or "hidden", in the depths of the human being.

1. The nature of the hidden male: the innate repository:

This profound level of memory is thought to bear the hallmarks of great truths that we may not be aware of in our apparent lives:

This hidden memory is not something we know, it is part of our original formation, waiting to be revealed and activated.

2. The hidden male and the source of inspiration and creativity:

If this deep memory holds original images and truths, it is conceivable that it may be the hidden source behind so many extraordinary human creations:

This does not negate the importance of learning and effort, but it adds another dimension to human creativity, linking it to an innate and spiritual depth.

3. The Way of Arrival: Contemplation, Purification, and Guidance:

How can man dive into his depths and reveal this "hidden male"? The road is neither easy nor equally accessible to everyone. It requires a conscious spiritual journey:

4. The fruit of access: a paradise of knowledge and light:

What does it gain from reaching this "hidden male" or touching something from it? The fruit transcends pure mental knowledge. It is a case of:

It is truly a "paradise" that the believer lives in his heart, a "paradise of knowledge and light" that overflows with insight, certainty and tranquility, and is an early token of the gardens of the hereafter.

Conclusion and introduction:

The concept of the "hidden male" takes us to the deepest layers of human consciousness, linking our memory to our original instinct and to the great truths. It lends a mystical and radiant dimension to the journey of remembrance, and makes it contemplative and acclamatory to uncover a precious treasure within us.

But does this dive into the depths mean detachment from reality? Is the "male" just an inner spiritual experience, or does it have practical extensions in our daily lives? This is what we will explore in the following article, where we link between inner evocation and practicality.

Remembrance as a way of life - from inner evocation to practical application

In our journey through the articles "Depths of Remembrance", we explored the deep linguistic roots of the word, its psychological and spiritual manifestations in the relationship of memory to the heart, and we delve into the concept of "hidden remembrance" as a mystical dimension that bears the fingerprints of instinct and leads to the paradise of knowledge and light. The reader may now wonder: does this deepening of remembrance mean immersion in an inner spiritual experience isolated from the worries and challenges of life? Is it just a contemplative state, or does it have tangible practical results?

Here we reach another vital dimension of the concept of "remembrance", an aspect that many contemporary thinkers, including Amin Sabri, focus on, as the "male" transforms from a mere internal evocation to a practical and comprehensive way of life. This perspective asserts that depth of understanding must be translated into behavior and application, otherwise it loses its true value.

How does "dhikr" manifest itself as a way of life?

  1. The "remembrance" of the Qur'anic system is not just scattered verses:

  1. "Male" as a decision-making tool:

  1. "Dhikr" as a mechanism to solve problems and face challenges:

  1. "Dhikr" as a way to achieve true tranquility:

  1. "Dhikr" as a practical application and not just a theoretical absorption:

Conclusion and introduction:

Viewing the "dhikr" as a way of life connects spiritual depths with practical reality. It ensures that reflection and immersion into meanings does not become mere intellectual luxury or isolated spiritual experience, but becomes a driving force for positive change in the life of the individual and society. It makes the Qur'an a living book, with which we interact and apply at every moment.

Now that we have reviewed the linguistic, psychological, esoteric and practical dimensions of remembrance, how can we combine all these threads to present an integrated final picture of this profound journey in understanding the "dhikr"?

Integrated Male Fabric - A Holistic View of the Awareness and Communication Journey

Here we have reached our final stop in "Journey into the Depths of Remembrance". Together we sailed from the shores of apparent linguistic meaning, dived into the depths of soul and soul, explored the horizons of the hidden dhikr, and saw how the impact of dhikr extends to become a practical way of life. Now, it is time to gather the threads of this integral fabric and paint a comprehensive picture of the concept of "dhikr" as revealed to us through this journey.

"Dhikr" in our understanding is no longer just a passing word or a simple verb. We have discovered that it is a multidimensional, deep-rooted, broad-minded concept that represents the essence of human consciousness and its journey of contact with truth and creator. Let's review together the most prominent features of this integrated fabric:

"Remembrance": An Integrated Ascent Journey

We can now view the "male" not as a static state, but as a continuous upward journey in the degrees of consciousness, closeness, and connection. This journey involves overlapping and complementary levels:

  1. Basic Literacy Level: Retrieving information and knowledge necessary for daily and religious life.

  2. The level of conscious remembrance (tongue and heart): moving to evoke God, His attributes and teachings in a conscious and intentional manner, and consolidating this by repeating and maintaining the remembrances, prayer and recitation of the Qur'an.

  3. The level of reflection and acclamation (striving for depth): exerting effort in a deeper understanding of the Qur'an and the soul, and seeking to cleanse the heart of the veil, in the hope of touching the "hidden remembrance" and sensing the light of insight and guidance.

  4. Practical Remembrance Level (Compliance and Application): The culmination of all previous levels by transforming awareness, insight and understanding into practical behavior and a way of life, so that man is a "rememberer" of God in all his circumstances, in his secret and public, in his worship and dealings.

Integration, inseparability:

It is important to realize that these levels are not completely separate, but rather complementary and feed each other.

Conclusion of the journey and invitation to continue:

Our journey of exploring the "dhikr" reveals to us a treasure trove in our religion and in ourselves. It is not just a word or a ritual, but the key to consciousness, the gateway to communication, and the integrated way of life. It is a constant invitation to invoke God at every moment, to contemplate His signs in the horizons and in the souls, and to strive to be truly remembered servants.

This series is just the beginning, and an attempt to open horizons. The journey of "remembrance" remains a personal journey that lasts a lifetime, requiring honesty, effort and the help of God.

Supplication in a clear Arabic tongue: a renewed reading in the relationship with God

The essence of supplication and its place in Islam

Praise be to Allah, Lord of the Worlds, and prayers and peace be upon the most honorable of the Messengers, our Prophet Muhammad and his family and companions. And yet,

Supplication, in its linguistic origin, is a call, a request and a distress. As for the legal terminology, it is the slave's orientation to his Lord and Creator by asking, asking and wanting what he has, and showing the lack and need for it, which is one of the greatest acts of worship and the postponement of kinship.

The status of supplication in Islam is great, as it is not just a request for worldly needs, but in essence it is pure worship, as it was true of the Prophet (peace and blessings of Allaah be upon him) who said: "Supplication is worship", and then he recited the words of the Almighty: "And your Lord said, 'Let me answer you, that those who are arrogant about worshipping Me will enter Hell without fear'" [Ghafir: 60]. In this verse, Allah called supplication worship, and made those who are proud of Him arrogant about worshipping Him, promising them painful torment.

Dua is a direct link between the servant and his Lord, in which he does not need an intermediary. It is the moment when the weak creature appeals to his powerful Creator, and broadcasts to him his complaints, needs and concerns. The Almighty said: "If my servants ask you about me, I will answer the call of the caller, if he calls, let them respond to me and believe in me, that they may be guided" [Al-Baqarah: 186]. It is an expression of the slave's faith in his Lord, his certainty in his closeness, ability, hearing, knowledge and mercy. Indeed, God Almighty gets angry if he does not ask, supplication is an acknowledgment of His Lordship and his divinity and omnipotence. The Almighty said: "Say what my Lord cares about you, if it were not for your supplication" [Al-Furqan: 77].

Etiquette of supplication and reasons for answering

Although the door to supplication is open at all times, there are etiquette that the caller should have, and reasons that increase the hope of answering supplication, deduced from the Book of Allah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him). Supplication is not just words to be said, but a state of the heart and soul that requires preparation and politeness with the Creator.

Among the most important of these etiquette:

  1. Devotion to God Almighty: The supplication should be pure for the face of God, not intended as hypocrisy or reputation. They were commanded only to worship Allah and be faithful to Him in religion [Evidence: 5].

  2. The certainty of the answer and the presence of the heart: to call the servant with the certainty that God will respond to him, and to have his heart present and contemplative of what he says, neither oblivious nor inattentive. This heartfelt presence and certainty are among the most important pillars of accepting supplication, and their impact may outweigh mere existence in a virtuous time or place.

  3. Starting with praising Allah and then praying to the Prophet (peace and blessings of Allaah be upon him) and concluding it with it: this is one of the greatest reasons for accepting supplication as stated in the Sunnah of the Prophet. This prayer on the Seal of the Messengers, our Prophet Muhammad, may God bless him and grant him peace, does not contradict at all the basic Qur'anic principle of believing in all the messengers and not differentiating between them (we do not differentiate between any of his messengers) [Al-Baqarah: 285];

  4. Supplication to Allah by His Most Beautiful Names and Supreme Attributes: As if to say: O Rahman, have mercy on me, O Ghafoor, forgive me. The Almighty said: "And Allah has the Most Beautiful Names, so call upon Him by them" [Al-A'raf: 180].

  5. Determination in the matter and not to hurry: that the servant insists in his supplication and repeats it, and not to rush to answer and say: I called but he did not respond to me.

  6. The restaurant, drink and clothing should be halal: eating haraam is one of the contraindications to answering supplications.

  7. Not to call for sin or severance of the womb: God does not respond to a supplication in which there is sin or injustice.

There are virtuous times, conditions and places where supplications are more desirable than others. The Holy Qur'an implies the blessing of some times (such as Al-Ashar (and with magic they seek forgiveness) [Al-Dhariyat: 18] and Laylat al-Qadr (Laylat al-Qadr is better than a thousand months) [al-Qadr: 3]) and some places (such as the Grand Mosque (blessed and guided to the worlds) [Al-Imran: 96] and mosques in general (in the houses of Allah's permission to be raised and in which His name is mentioned) [Al-Nur: 36]). The Sunnah of the Prophet comes to detail and specify many of these times (such as the last third of the night, Friday hour, the day of Arafat) and conditions (such as prostration, between the call to prayer and iqama) and places. Investigating these virtues is in order to take into account the reasons for the answer and seize the places of blessing, but they remain auxiliary factors and answers, and not basic conditions, as the most important thing is the condition of the caller, his heart and sincerity, which may make his supplication answered at any time and place.

God's wisdom in responding to supplication

The servant may call his Lord and insist on supplication, adhering to his etiquette, avoiding his inhibitions, but he sees no trace of the immediate answer to what he has called. Here, despair may seep into some hearts, or doubt about God's wisdom and justice. But the true believer knows that God has great wisdom in every matter, and that the delay in the apparent answer or the failure to achieve the particular requirement does not mean that the supplication has been lost in vain.

Supplication is not just words delivered at certain times or places, but part of an integrated system of faith and process. The response to supplication is influenced by intertwined factors including the sincerity and sincerity of the da'i, the approval of supplication for legal etiquette, avoiding obstacles such as eating haraam, exerting effort and taking the available reasons for what is requested, all while submitting to God's absolute wisdom and appreciation. Allah the Almighty, with His knowledge, wisdom and mercy, may delay the answer to a wisdom that He knows, and this delay may be better for the servant than hastening it. May you hate something, which is good for you, and may you love something, which is evil for you, and Allah knows and you do not know" [Al-Baqarah: 216].

The delay in answering may be a plague and a test of the slave's patience and the sincerity of his certainty and steadfastness in supplication.

More importantly, God's response to supplication is not limited to the exact fulfillment of what the servant requested. The hadiths are true that Allah gives the da'i one of three things:

  1. Either he hastens his call (fulfills for him what he asked for in this world).

  2. Either he will save it for him in the hereafter (which is better and kept).

  3. Or he will be distracted from it as bad as her.

In any case, the caller is a winner and not a loser, and his supplication was not in vain. Supplication in itself is a worship for which the slave is rewarded, which is a reason for the release of the chest and the relief of anxiety, and it is evidence of the strength of the relationship with God. The believer should not tire of supplication, and should continue to ask and ask, fulfilling as many heartfelt and practical conditions of acceptance as possible, trusting in God's wisdom and mercy, satisfied with his judgment and destiny, knowing that the good is all the good in what God has chosen for him.

Understanding the unique nature of communication between the Creator and the creature - The Art of Supplication

Having delved deeper into the understanding of God's transcendence of the likeness of His creation, His awareness through His Sunnah and the manifestation of His data in the universe, and the importance of contemplation and vigilance of the heart in receiving His direct messages, we now come to one of the most important and private and intimate aspects of our practical relationship with God: supplication and communication with Him. How should we turn to God in our supplications in line with our deep understanding of His greatness, His transcendence, and the world of the matter that is the source of everything? And what kind of response do we hope for from the divine source?

Many of us may imagine supplication as a normal conversation with a nearby god, or a list of requests to a higher power, expecting a direct and immediate physical response. This conception, although it carries the innocence of turning to God and trusting in Him, may lose sight of the literature necessary for the status of divine greatness, and the understanding of the unique nature of communication between the Creator and the creature, and between the world of the matter from which the divine will emanates and the world of creation in which its effects are manifested.

Supplication: worship, prayer, lack, and request "data" from the source

First, supplication is essentially a great worship, an explicit acknowledgment of God's absolute lordship, and an acknowledgment of our poverty, weakness, and need of Him at every glance and soul. It is a direct link between the slave and his Lord, the sincere whisper of slavery that requires neither a mediator nor a veil. But it can also be seen, in light of our insightful understanding of the worlds of command and creation, as communicating with the world of command to request certain "data" from their higher original source.

When we call for guidance, we ask for statements that guide us and show us the facts; when we call for knowledge, we ask for statements that reveal facts to us and illuminate the paths of knowledge; and when we call for sustenance, healing, or relief from anguish, we ask for statements of causes and estimates that lead to this in the world of creation. We ask God to create, send, or facilitate cosmic data that, if combined and interacted, lead to the fulfillment of what we call in our reality.

The art of supplication and the literature of requesting data:

If supplication is of such depth a request for data from the highest source, it has special etiquette that reflects our glorification of God and our understanding of this unique cosmic process:

  1. Honor, glorification and praise:

Beginning with praise and praise and glorifying God by His Most Beautiful Names and Supreme Attributes is an acknowledgment of the great and infinite source from which we are requested, and an acknowledgment of His absolute perfection before asking for giving. It is a preparation of the heart and mind to receive the divine outpouring.

  1. Speech format ("Our Lord"):

The use of this formula in supplication is an evocation of the meanings of lordship and management, and an acknowledgment that we ask our Lord and the Administrator of our affairs, who has the data of everything in his hand. As mentioned earlier, it is the "Lord" who manages, educates, and fixes the affairs of the world of creation, and He is best suited to request data regarding the details of our lives and the management of our affairs.

  1. Distinguish demand levels:

It may be polite and wise, as we have already indicated, to turn to the Absolute Divine Self ("God") with pure praise and praise, and absolute submission to His divinity, to which it all ends. The request for specific data (worldly and living needs) is from the mastermind "Lord" who holds the keys and laws of the world of creation. This distinction does not separate the divine, but rather an acknowledgment of the manifestation of His attributes in different places.

  1. Non-infringement in the request:

We do not ask for impossible statements (such as seeing God with sight in this world, because this contradicts the nature of human existence and with the Almighty's saying: "You will not see me") or statements that lead to sin or rupture of the womb or contradict His fixed divine laws in the universe. Supplication is a request for mercy and facilitation, not an attempt to change the divine cosmic norms or challenge the absolute will.

  1. Certainty of answer with submission to wisdom:

We seek data knowing that God hears and sees, and is able to send and manifest them in the world of creation, but we submit to His absolute wisdom in when and how they are sent and manifested. The answer may not always be in the picture or at the time we expect, but it always carries goodness and wisdom.

The descent of tranquility: data of reassurance and direction of the path:

One of the greatest things with which God can respond to the supplication of His sincere servant, or reward His sincere heart, to which He is addressed with lack and sincerity, is to bring down "tranquility". Nirvana, as described by the sources, is not merely a fleeting psychological feeling of comfort or temporary tranquility, but a special kind of divine moral data that descends directly on the heart.

Its primary function is to house random data traffic and turbulent steps that may arise in the heart and mind. When the circulation of negative or conflicting data in the heart increases rapidly (due to fear, anxiety, strife, multiple options and pressures), a person loses his stability and ability to make the right decision or see the clear path. Here comes tranquility as "divine statements" that slow down this random circulation, calm the heart, make it focus on the right goal and the steps necessary to reach it, and give it reassurance and certainty.

The descent of tranquility, as the verse indicates, often coincides with additional support: "So God sent down His peace upon him and supported him with soldiers whom you have not seen" (Al-Tawbah: 40). These "soldiers you have not seen" can be understood as additional forces or statements of support (angels, inspirations, facilitation of causes, opening doors, hidden directives...) that work in conjunction with tranquility to stabilize the believer and open the way for him to achieve his good goals or overcome his ordeals.

Allegiance under the tree: the sincere heart and the key to tranquility:

Why did the believers receive tranquility when they were sold under the tree? The verse explains the reason: "Allah is pleased with the believers when they pledge allegiance to you under the tree, so he knows what is in their hearts, so he descended tranquility on them and rewarded them with a conquest soon" (Al-Fath: 18).

The "tree" here may symbolize, as we understood in the context of the series, the source of good and pure data. The pledge of allegiance underneath was an expression of sincerity of intention and sincerity, and a full heartfelt willingness to feed on this divine source and submit to the command of God and His Messenger. When God knew this truthfulness, serenity and readiness in their hearts, He revealed to them the statements of tranquility, which fixed their hearts and calmed them, and followed them with the statements of the near conquest that were manifested in the world of creation. This confirms that the sincerity and purity of the heart, its willingness to receive the statements of truth and goodness, is the prerequisite for obtaining tranquility and divine support.

Limits of communication: No peer dialogue:

We must emphasize once again that this sublime communication through supplication, receiving data and tranquility is different from ordinary human dialogue. We don't expect a direct audio response or a tangible speech like conversations. Rather, we wait for the impact of these statements on our hearts, minds and lives: tranquility, guidance, insight, facilitation, opening, solutions to problems, or even just clarity of vision. God's ways of communicating with us are varied and numerous (direct revelation to the prophets, inspiration, true visions, cosmic norms, messages through events), and supplication is our primary means of asking for guidance from the highest source, and reflecting our lack and bondage.

The bottom line:

Supplication is the sincere whisper of slavery, the embodiment of the bond between the slave and his Lord. It is a request for guiding statements from the realm of command, and God's response to it may come in various forms, the greatest and most important of which is the descent of "tranquility" as divine statements that reassure the heart and guide the path, often accompanied by support by soldiers that we do not see. The key to obtaining this tranquility is the sincerity of the heart, its purity, and its full readiness to receive the truth and submit to God's command. Let us turn to God with humbled and lacking hearts, seeking the statements of His guidance and tranquility, realizing His greatness, polite in His discourse, and believing that the best supplication begins with praise and thanksgiving to the Lord of the worlds.

Supplication between trust and taking the reasons

One of the fundamental concepts that is frequently confused when talking about supplication is the concept of "trust" and its relationship to taking reasons. Islam is a religion that balances the work of the heart and the work of the limbs, and between dependence on God and effort.

True trust is the sincerity of the heart's dependence on God to bring benefits and pay harms, with full trust in Him, and delegate the matter to Him. It is a great heart worship. But this trust does not mean abandoning the legitimate reasons that God has commanded or permitted. Rather, taking the reasons is an integral part of the right trust.

Whoever abandons the pursuit of sustenance, neglects treatment when sick, or does not prepare for the exam, content himself with supplication and saying that he trusts in God, is in fact a "Mutawakkil" and not a Mutawakkil. This "dependence" is a reprehensible behavior, contrary to the guidance of the Prophet (peace and blessings of Allaah be upon him) and the universal and legitimate laws of Allaah. The Prophet (peace and blessings of Allaah be upon him), who is the master of the trusted, took all available reasons; he planned to emigrate, hired a guide, wore two shields in battle, dug the trench, and saved the sustenance of his family, all with continuous supplication and full trust in Allah. He said to al-'Arabi, who asked him about leaving his camel: "Reason and trust."

Supplication does not replace work, and work does not replace supplication. The believer combines them; he exerts his effort and takes the available reasons, then he prays to God with a trusting heart to bless his quest, and to crown his effort with success and success, acknowledging that it is all in the hands of God, and that the reasons do not bear fruit except by His will. "If you are determined, then trust in Allah, for Allah loves those who are trusted" [Al-'Imran: 159]. Determination (which includes planning and taking reasons) comes in conjunction with trust.

Neglecting to take the reasons under the pretext of trusting or sufficiency with supplication inevitably leads to backwardness, weakness and poverty at the level of the individual and society, which is a poor understanding of religion.

Conclusion and link:
Supplication, as the greatest form of worship, requires a deep understanding of whom we call. This understanding is based on the monotheism of deism (acknowledging that He is the Lord, the Creator, the sole Owner, and the Administrator), the monotheism of divinity (singling him out for worship and supplication without intermediaries or partners), and the unification of names and attributes (removing him from the likeness of his creation and proving his absolute perfection).

When we call upon our Lord, we invoke His absolute lordship, management of our affairs, and lack of Him. When we call upon Allah or any of His Most Beautiful Names, we invoke His divinity, majesty, and perfection, pleading for His great attributes. When we avoid seeking the impossible (such as seeing with sight) or delving into what God has learned (such as how), we magnify and respect God very much.

Let our supplication therefore be a mixture of following the examples of the Qur'an in the use of "our Lord", and the application of God's command to pray by His Most Beautiful Names, as in His saying (so call Him by them), and in application of the Sunnah of our Prophet in increasing the number of "Allah", all with a present heart, and a humbled soul, with a complete transcendence of God from all imperfection and similarity to the created ones, and with complete certainty that He is the hearing near and responsive.

Supplication between glorifying God and understanding His discourse: methodology and meanings

After we have rooted in understanding the essence of supplication as worship and a link between the stuck with the transcendent, and we have dealt with its etiquette and its relationship to trust and taking reasons, and the wisdom of God in his response, a delicate question remains related to how to turn to God in supplication. This approach should reflect the depth of our glorification of Him, the sincerity of our lack of Him, and our deep understanding of His discourse in the Qur'an.

Methodology for understanding Quranic discourse: the key to supplication

The key to this deep understanding, which enables us to optimally pray to God, lies in the methodology of reading the Qur'an and dealing with its terminology. It is not enough to dive into the common literal or idiomatic meaning of words, but it is necessary to dive into the connotations of the "clear Arabic tongue" in which the Qur'an was revealed: "In a clear Arabic tongue" [poets: 195].

This curriculum requires:

It is this holistic and profound approach that enables us to elevate our understanding of grand concepts such as "deism", "divinity", "equatorization", "divine speech", and even seemingly simpler concepts such as "mosques" or "supplication" itself. It helps us to understand them in their spiritual and intellectual dimensions that go beyond the inanimate phenomenon to the changing and manifested reality.

Aspects of glorifying and respecting God in supplication based on this understanding:

Based on this renewed and profound understanding of divine discourse, the glorification and respect for God in supplication is manifested in several aspects:

  1. God's transcendence from the likeness of creation (absolute transcendence):

From the fullness of glorification, based on a deep understanding of the Almighty's saying: "There is nothing like Him, who is the All-Hearing and Insightful" [Al-Shura: 11], not to imagine God in a material way or to confine Him to a place or time. We must prove to him what he has proved to himself in terms of names and attributes (such as height, elevation to the throne, hand, face) in a way that befits his majesty and greatness, without going into a way that we do not know. To glorify God requires keeping Him away from everything that suggests imperfection, limitation, or similarity to His creation.

  1. Etiquette in question and request:

Respect requires, based on our understanding of our limits as human beings and the nature of divine discourse, that we do not ask God what He denied the possibility of happening to the creature in this world (such as the direct visual vision of Him, which the Almighty denied in His saying to Moses: "You will not see Me" [Al-A'raf: 143]). Rather, we seek to "see" Him with the insight of the heart in His verses spread throughout the universe and the Qur'an.

We should also understand that God's words and communication with us have multiple and proportional ways to the condition of human beings (revelation, inspiration, cosmic verses, Quranic statement), so we do not ask for what may be specific to His prophets or exceed God's laws in dealing with creation. Supplication is a request and mercy, not a test or dictation to the Creator.

  1. Choosing the appropriate form of supplication (lordship and lack):

Following the example of the Holy Qur'an in using "Lord" and "Rabna" in supplication is glorifying God by evoking the meanings of His Lordship, management and care for us, and a complete acknowledgment of our absolute lack of Him. The formula "our Lord" carries the connotation of proximity, education, and the continuous management of the affairs of the servants. It is a call to those who are in charge of us and manage our affairs, and it befits the status of demand and full dependence: "Our Lord does not shake our hearts yet, for our gift is bestowed upon us by Your mercy, for You are the Wahhab" [Al-Imran: 8].

  1. Supplication in the name of "Allah" and the rest of the Most Beautiful Names (university and perfection):

It is another glorification of Allah by applying His command: "Allah has the Most Beautiful Names, so call upon Him by them" [Al-A'raf: 180]. Praying for "Ya Allah" (especially in the Sunnah aphorism, which is a formula that combines special appeal with universal glorification), or "Ya Rahman", "Ya Rahim", "Ya Tawab", "Ya Ghafoor" and other beautiful names, is a recognition of His perfection and majesty, and an evocation of the divine attribute that suits the request. Respect is achieved by sincerely addressing any of His Most Beautiful Names, while acknowledging that the best supplication and orientation is "Praise be to Allah, Lord of the Worlds", which combines His praise with absolute recognition of His universal Lordship.

Conclusion:

Supplication is not just words being said, but a reflection of a deep understanding of the divine self and its discourse. When we call upon God, we evoke not only our needs, but also His greatness, perfection, management, and absolute authority. Equipping yourself with the methodology of contemplating the Qur'an, being aware of deep linguistic connotations, and choosing the right words all contribute to elevating supplication from a mere request to a true worship that magnifies God and befits His majesty, and strengthens the spiritual bond between the slave and his Creator.

Praise hope and blameworthy wishful thinking: a subtle discernment in the heart of the believer

To continue our journey in understanding supplication and its etiquette, we reach a delicate point that requires conscious discrimination in the heart and behavior of the believer, which is to differentiate between the praiseworthy "hope", which is the companion of faith and work, and "wishful thinking", which may be a scourge that expects its owner in vanity and laziness. Both are about the desire for good, but there is a difference between them in terms of premise and outcome.

Wishful thinking in its linguistic and rhetorical origin, as we have seen, is "asking for something to happen as a matter of love", often related to something unattainable, impossible or obsolete, and its original tool is "lit". The Holy Qur'an used this method to portray to us the heartbreak of the people of Hell ﴿... I wish I hadn't written it... I wish she were the judge, or the missed wishes of the hypocrites. I wish I had been with them and I would win a great victory﴾ [An-Nisa: 73]. This Qur'anic and rhetorical usage suggests that wishful thinking is often associated with what cannot be remedied or that is far from the practical reality of those who wish for it.

Herein lies the danger of blameworthy wishful thinking in the life of the believer, which is what the texts warn about: that the slave desires the degrees of the righteous and the reward of the obedient while he is based on negligence, content with the wishes of the heart without following them with endeavor and work. This is the case of the "helpless" in the hadith: "The helpless is the one who follows himself as he wishes, and wishes God wishes." It is vanity and false hope, as described by the knowers, as a man hoping for a harvest from a land that he has not ploughed or sown.

As for the praiseworthy hope, its linguistic root (RJW) carries the meaning of hope and expectation, but it also carries the meaning of fear, which suggests seriousness and caution. Hope can only be done with action, as the knowers have gathered. It is the case of the "sack" who "condemned himself and worked beyond death." It is the expectation of good from God, and the expectation of His bounty and mercy, but with the exertion of legitimate reasons, diligence in obedience, and good trust. It is the hope of the believers whom God has mentioned by saying: Those who believed, those who emigrated and struggled for the sake of Allah are those who hope for Allah's mercy and Allah is forgiving and merciful" [Al-Baqarah: 218]; their good deeds (faith, emigration and jihad) are the presumption of their sincere hope.

The believer does not wish empty wishes, but hopes for the mercy of his Lord, and this hope pushes him to work and seek, while asking God for success and acceptance, without security from his cunning or temptation to do his work.

Conclusion: The believer must distinguish in his heart and behavior between sincere hope, which is accompanied by work and good trust, and false wishful thinking, which is just heartfelt wishes with laziness and negligence. The first is the path of the farmer, and the second is the way of helplessness and loss.

Supplication between the wings of fear and hope: the balance of the believer in his walk to God

Having distinguished between hope and wishful thinking, we come to reflect on the relationship of supplication, which is the brain of worship, with these two great places: fear and hope. Supplication is not just an abstract request, but rather a complex state of faith in which the slave stands in the hands of his Lord, attracted by feelings of hope in his bounty and fear of his justice, which is expressed in the Holy Qur'an in the truest expression in describing the condition of the prophets and the righteous.

The scholars and insights of Ahl al-Sunnah wal-Jama'ah say: "The servant walks to Allah between hope and fear, like the wings of a bird." This eloquent analogy emphasizes the need for a balance between these two places: hope does not prevail and leads to security and complacency, and fear does not prevail and leads to despair and despair. Both are necessary for a healthy walk towards God.

Supplication is the most prominent manifestation of this balance. The believer calls upon his Lord while hoping for his answer, coveting the bounty of his presence, promising the breadth of his generosity, and this is the "desire" mentioned in the Qur'an. At the same time, he calls upon him while he is afraid of his sins and negligence, and he is exalted from the status of his Lord and his punishment, and this is "monk". God combined them in describing His faithful servants: "They were hastening in good deeds and calling us with desire and awe, and they were humble to us." [The Prophets: 90]

Rushing to good deeds (work) comes in conjunction with supplication that combines desire (hope) and awe (fear), all within a framework of "reverence", which is brokenness and humiliation to God Almighty.

True supplication is not empty wishful thinking, but a serious request that includes recognition of divine power and human lack.It is not an abstract hope, because it is not satisfied with heartfelt hope but translates it into action and direct request from God. It is not pure fear, because fear alone may prevent the question, but supplication involves trusting in God's mercy that opens the door to demand.

Therefore, supplication is the practical and devotional expression of the believer's balanced state of fear and hope. It is to turn to God with a heart that hopes for His bounty (hope) and fears His justice (fear), asking Him for help, success, mercy and forgiveness. This balance is the secret of the slave's integrity in his bondage, and it is what makes him diligent in obedience, wary of sin, always resorting to his Lord with supplication and forgiveness.

Conclusion: Sincere supplication is the fruit of the balance between fear and hope in the heart of the believer. It is not just a request, but it is the slave's monologue to his Lord with a heart that combines hope and fear, which pushes him to do good deeds and righteousness on God's command, walking to him with balanced wings towards his diseases and paradise.

Series: "The Best Stories: Exploring the Renewed Depths of Surat Yusuf"

Why Surah Yusuf? And why now?

At the heart of the Holy Qur'an, a unique story sparkles, woven with divine care, and its scenes drawn with miraculous ingenuity, until it deservedly deserved the title of "The Best Stories". It is the story of Joseph, peace be upon him, the friendly prophet, who was thrown into the depths of the den unjustly, and sold cheaply, and resisted a great sedition with rare chastity, and patience in the depths of prison with beautiful patience, then God enabled him on earth to enable him wonderfully, to become the dear of Egypt and its savior from a severe famine, and reunite with his family after a long separation in a scene overflowing with forgiveness and mercy.

But is Surat Yusuf just a moving historical tale that we read for entertainment or direct moral sermons? Or does it carry with it deeper dimensions and finer secrets, whose meanings are renewed and their connotations are revealed to every generation that reads them with contemplation and reflection?

In our age, full of rapid ups and downs, complex challenges, and psychological, social and political conflicts, there is an urgent need to return to the pure source of divine wisdom and dive into the depths of the "best stories" in search of light and guidance. It is not just the story of a prophet, but a clear mirror in which each of us can see a reflection of our own journey in life: his struggles with injustice and envy, his confrontation with temptations and temptations, his moments of despair and hope, his fall and rise, his search for meaning and self-realization, and his quest for empowerment and advancement.

What does this series offer?

This five-article series aims to embark on an exploration journey into the depths of Surat Yusuf, trying to go beyond superficial reading and access the multiple layers of meaning that this miraculous text carries. We will proceed from:

  1. Timeless Narrative and Basic Lessons: We demonstrate the general understanding of the story and its clear faith and moral lessons that have shaped the consciousness of Muslims through the ages.

  2. Beyond words: We dive into the linguistic analysis of some pivotal vocabulary and situations, review the interpretive challenges and the different readings they raise, trying to understand the accuracy of the "Arabic tongue shown".

  3. The Inner Kingdom: We explore the symbolic, psychological and spiritual dimensions to see how the story embodies the journey of human consciousness, its internal struggles and its pursuit of purity and elevation.

  4. From the well of adversity to the earth's coffers: We focus on practical lessons in leadership, management, planning, and addressing major societal crises such as corruption and famine.

  5. The renewed source of lesson and mercy: We bring together threads and provide a comprehensive vision of how Surat Yusuf remains a source of inspiration, guidance and mercy for our contemporary reality with all its challenges.

It is an invitation to join us on this journey, to read the "best stories" renewed, to be inspired by them, to feel their guidance, to feel their mercy, to realize that within them is an inexhaustible treasure of wisdom and light, waiting only for those who open their hearts and minds to reflect and reflect. Are you ready to dive with us into the depths of Surat Yusuf?

Joseph's Story: The Immortal Narrative and Basic Lessons

Introduction: A Mirror of Human Experience

Surah Yusuf sits in a unique place within the Qur'anic fabric; it is the only surah that tells the story of a single prophet in sequential and comprehensive detail, and God Almighty described it as "the best stories." It is not just a historical account of the life of an Israelite prophet, but a profound human journey, full of dramatic transformations, psychological conflicts, severe afflictions, and wondrous divine empowerment. Before diving into linguistic analyses, symbolic interpretations, or deep social dimensions that will be addressed in subsequent articles in this series, it is imperative First, we look at the basic narrative of the story as it was received, and draw the essential lessons that shaped the understanding of generations of Muslims and their faith and moral experiences.

Quranic Narrative: From the Well to the Throne

The story begins with a dream that the boy Joseph sees: eleven planets and the sun and the moon worship him. His father, the Prophet Jacob (peace be upon them), realizes the magnitude of this vision, so he advises him not to tell it to his brothers for fear of their malice and envy. But the fire of jealousy burns in the hearts of the brothers because they feel the father's favoritism towards Joseph and his brother Benjamin. They plot their plot, get rid of Joseph by throwing him in the absence of the den, and return to their father with his shirt stained with the blood of a lie, claiming that the wolf ate him. Jacob receives the news with beautiful patience, with the help of God, even if he is sad.

Youssef picks up a car (caravan) from the den and sells it cheaply in Egypt, only to be bought by Aziz Misr (its minister or senior official). In the house of the Aziz, Joseph finds care, and the wife of the Aziz is good in it, but she soon becomes fascinated by him and tells him about himself. Joseph stands in a position of chastity and piety, seeking the help of God and acknowledging the thanks of his master to him, and fleeing from it. She clings to him and tears his shirt from the back. When her master surprises them at the door, she accuses him of trying to assault her. But the testimony of a witness from her family, and the wife of the torn shirt From behind, Joseph acquits and condemns her.

Despite his innocence, and to quell the strife and gossip among the women of Medina, Joseph is unjustly imprisoned. There, he continues to call to God, and God gives him the knowledge of the interpretation of hadiths (interpretation of visions). He interprets the vision of his two companions in prison, and his interpretation is realized, but the one who survived them forgets to mention it to the king. Joseph stays in prison for a few more years.

So that the king sees a wondrous vision: seven quail cows to be eaten, seven lean ones, seven vegetable spikes and one dry one. The public cannot explain it, and the sommelier remembers its owner Yusuf. Joseph is summoned from prison, but insists on proving his innocence first before getting out. The king investigates the story of the women, and the dear woman's wife confesses and the women acknowledge Joseph's innocence and chastity.

Joseph goes out with his head held high, and amazes the king with his knowledge and wisdom. Joseph offers his services in managing the earth's coffers to face the coming years of drought that he gave from the king's vision, so he empowers the king and makes him responsible for the treasury of Egypt. Youssef manages the economic crisis wisely and competently, saving the country and the people.

Famine strikes the land of Canaan, and Joseph's brothers come to Egypt to seek suppliance. Joseph knows them and they deny him. He honors them and asks them to bring their brother from their father (Benjamin) next time, otherwise they have no burden with him. They return to their father and convince him after effort and covenants to send Benjamin with them.

The second time, Joseph plots a trick by God's command to keep his brother Benjamin with him, putting the king's sawaa (his measure) on a journey and then accusing him of theft. According to their law (which they acknowledged), the punishment for the thief was to be enslaved, and Joseph would take his brother. The brothers return in grief to their father, who is increasingly sad until he loses his sight, but does not despair of the Spirit of God, and sends them again to search and feel for Joseph and his brother.

In the last meeting, with the severity of the harm and want that has befallen them, Joseph reveals himself to his brothers in a moving moment. They confess their mistake, and Joseph meets them with a comprehensive pardon and beautiful forgiveness: "Do not reproach you today, God will forgive you, and He is the most merciful of the merciful." He sends his shirt with them to be thrown on his father's face and he wears a vision, and asks them to bring all their families.

The miracle is fulfilled and Jacob's sight returns. The whole family moves to Egypt, where Joseph receives them, honors them, raises his parents to the throne, and prostrates his brothers and parents (prostration of greeting and honoring was permissible in their law), so Joseph's first vision is realized in all its details. The story concludes with Yusuf's supplication thanking God's blessings on him, asking for steadfastness in Islam and a good conclusion.

Pivotal characters and key roles:

Essential lessons and timeless lessons:

The story is full of countless lessons and lessons, but the most prominent and most established are:

  1. Patience is the key to relief: Joseph's journey from the well to prison to the throne is a living embodiment of the virtue of patience over affliction and the certainty of God's relief. Jacob's patience is also a unique model ("patience is beautiful").

  2. The consequence of envy and injustice is dire: what the brothers did out of envy dragged years of pain and sadness on them and their father, and did not prevent God's destiny in empowering Joseph.

  3. The value of chastity and piety: Joseph's steadfastness in the face of temptation was the reason for his survival and high status, and he provides a model for young people of every age.

  4. The importance of science and wisdom: Joseph's knowledge of the interpretation of visions and his wisdom in managing the crisis saved an entire nation.

  5. The Transcendence of Forgiveness and Tolerance: The pinnacle of the story is reflected in Youssef's comprehensive pardon of his brothers despite everything they have done, a lesson in rising above revenge and healing the wounds of the past.

  6. God's management above all management: The story shows how God Almighty manages things with His wisdom, comes out of adversity as a grant, and makes what seems evil a cause of great good, and that His plan is inevitably effective.

  7. The status of the family and the womb: Despite the bitter conflict, the family bond remained the last resort, and the story culminated in reunification, underscoring the value of kinship.

  8. Trusting in God and not despairing: Jacob's timeless saying, "There is no despair of the Spirit of God except the disbelieving people" represents a ray of lasting hope for believers.

Conclusion: A Basis for Structure

This reading of the basic narrative and its essential lessons is the cornerstone of understanding Surah Yusuf. It is a story that has touched the hearts of millions, shaping their moral and faith consciousness. On this solid foundation, in future articles we can build deeper analyses, explore nuances, dive into symbolic and psychological interpretations, and investigate the social and political dimensions that may hide between the lines of "best stories" to see how they are renewed in each age.

Beyond Words: Linguistic Analysis and Interpretive Challenges in Surat Yusuf

Introduction: Diving into the "Arabic Tongue Shown"

After reviewing in the first article the general narrative of Surat Yusuf and its clear basic lessons, we now move to a deeper level of reflection, trying to penetrate beyond the appearance of words and events. The Holy Qur'an affirms that it was revealed in a "clear Arabic tongue" (poets: 195), and this tongue is not just a tool for conveying direct meaning, but rather an accurate and miraculous graphic system, which carries with it multiple layers of semantics, and reveals accurate secrets when contemplating its vocabulary, structures and contexts. Sura Yusuf, as the "best stories" , full of such words and attitudes that have sparked interpretive debates through the ages, and invited contemplators to try to decipher their linguistic codes for a deeper understanding of God's will.

Interpretive challenges and points of contention:

The surah is full of places that called for commentators to ijtihad and in which there are many sayings, which opens the door to renewed and critical readings:

  1. The nature of "evasion" and "fornication":

  2. The reality of "Jab" and "car":

  3. Frequent "shirt" connotation:

  4. Imprisonment after proven innocence:

  5. The concept of divine "malice":

  6. Interpretation of "they have lied" or "they have lied":

The Clear Arabic Tongue: The Key to Renewed Understanding

The existence of these controversial points of interpretation and different interpretations does not mean contradiction in the Qur'an, but rather indicates its richness and depth of its "clear Arabic tongue". This tongue uses the word very accurately, and a single word or structure may carry layers of meaning that unfold to the contemplator according to his tools and the context of his view.

Conclusion: A Call for Contemplation, Not Inertia.

The review of these linguistic analyses and interpretive challenges is not intended to create confusion or to give one reading conclusive preference to another, but rather to invite constant reflection and not to stagnation on one inherited interpretation. The realization of reason, the use of language tools, and the attempt to understand the text in its different contexts (historical, linguistic, social, psychological) is what keeps the Qur'an alive and renewed in our hearts and minds. The next article will take us to another dimension of the depths of Surat Yusuf, which is the psychological and spiritual dimension, to see how the journey of human consciousness is manifested. Through the symbols of this great story.

Joseph and the Inner Kingdom: The Journey of Consciousness and Psychological Conflict in the Sura

Introduction: The story as a mirror of the soul

"The Best Stories" transcends the boundaries of time and space to touch a deep chord within every human being. After reviewing the basic narrative and stopping at some linguistic and interpretive challenges, we now dive into another dimension of Surat Yusuf's rich dimension: the symbolic and psychological dimension. From this perspective, the story is no longer merely a narrative of external events that happened to a prophet, but rather a delicate mirror that reflects the journey of human consciousness in its internal struggle, its aspirations for elevation, and its suffering in the face of the dark forces lurking deep within it. It is, as he sees it. Some contemplators (such as the interpretation of Ahmed Yasser), a symbolic map of man's "inner kingdom".

Characters as symbols of inner forces:

In this symbolic reading, the active forces within the human soul are embodied in the characters of the surah:

Events as stages in the spiritual journey:

The events of the surah acquire new connotations in the context of this inner journey of consciousness:

The purpose of the journey: liberation and access to the inner "maximum"

The ultimate goal of this symbolic journey is to break free from the domination of negative forces (inner brothers and souls), and to raise consciousness to its highest levels. This elevation brings man to a state of serenity, purity, peace and deep contact with the truth, a state that can symbolically be called the inner "Al-Aqsa Mosque", or the "Kingdom of the Spirit" that Yusuf rules the inner with justice and wisdom.

Conclusion: The surah as a guide to the soul

Through this perspective, Surat Yusuf goes beyond being a story to become a profound psychological and spiritual guide. It reveals to us the nature of our internal conflicts, and shows us the path of growth and possible advancement. We have learned that the path to inner empowerment inevitably passes through confronting the darkness in us (envy, lust, ignorance), through patience with the trials that refine us, and through constant adherence to higher values. It is a story of hope that confirms that the "Joseph" lurking in the depths of each of us is capable of emerging and triumphing, if we believe in the struggle and striving towards Light. The following article will take us from this inner world to how these principles manifest themselves in the realm of practice, management and leadership.

From the Well of Adversity to the Earth's Treasuries: Lessons of Leadership, Management and Confronting Corruption

Introduction: From Inner Meditation to External Influence

Having explored in previous articles the basic narrative of Surat Yusuf, delving into its linguistic and exegetical challenges, and diving into its symbolic and psychological dimensions as a journey of inner consciousness, we now move on to examine how this journey manifests itself in the realm of practical reality and societal impact. The story of Joseph is not just a tale of patience, chastity or individual spiritual elevation, but also a unique model of wise leadership, successful crisis management, and addressing major societal challenges, including corruption. The surah offers practical lessons Critical to those who assume responsibility at any level, whether in the family, the institution, or the state.

Qualities of a Successful Leader: Joseph's Model

Youssef's personality, especially after his release from prison and empowerment, embodies several essential qualities of a successful leader and manager:

  1. Honesty and Integrity (Hafeez): Youssef's demand to take over the "treasures of the earth" did not stem from personal ambition, but from confidence in his ability to preserve and be faithful. The adjective "Hafeez" does not mean merely the physical conservation of resources, but includes absolute honesty, integrity, concern for public funds, and protecting them from waste or embezzlement. Joseph's history of patience, chastity, and resistance to temptations was the best proof of this unwavering trust.

  2. Knowledge and competence (Alim): Yusuf was not satisfied with honesty, but associated it with knowledge "I am Hafiz Alim" (Yusuf: 55). His knowledge was not only in the interpretation of visions, but extended to include a deep understanding of management assets, strategic planning, anticipating crises, and developing practical solutions to them. As some thinkers (such as Yasser Al-Dirqawi) have pointed out, the word "Alim" may also carry a connotation of his prior knowledge of potential flaws and corruption in the existing financial and administrative system, which qualifies him to address them effectively.

  3. Initiative and responsibility: Youssef did not wait to be offered the position, but rather took the initiative when he saw the urgent need for his competence and knowledge to save the country from impending famine. This reflects a high sense of responsibility and willingness to provide expertise to serve the common good.

  4. Wisdom and foresight: His wisdom was manifested in interpreting the king's vision accurately, and in developing a solid economic plan to confront the crisis that extends for fourteen years, taking into account saving, consuming and preserving seeds for the future.

  5. The ability to plan and organize: The plan was not just theoretical ideas, but required a superior ability to organize and implement, manage resources, and distribute supplies fairly, which Youssef succeeded in efficiently.

  6. Justice and mercy: Even in his dealings with his brothers who wronged him, Joseph showed justice (he only took those who found the goods with him) and mercy and generosity in dealing.

Crisis management: the economic plan as a model

Youssef's drought plan is an integrated model in crisis management:

Confronting Corruption: A Reading of the Challenges

Although a reading that focuses on administrative corruption as the main cause of Yusuf's first ordeal (with the dear woman and women) is a discretionary reading that requires caution, Joseph's general path offers lessons in how a good individual deals with potentially corrupt environments:

Comparison of leadership and management:

The story also shows the difference between the roles:

Conclusion: Joseph as a model for a good official

Through the journey of its Holy Prophet, Surah Yusuf presents an immortal model of a good leader, manager and official. The story teaches us that the path to true empowerment does not pass through moral concessions or corruption, but through the gate of patience, honesty, science and efficiency. Facing major challenges, whether economic crises or administrative corruption, requires wisdom, planning and firm will, while invoking trust in God and seeking help from Him. In the last article, we will gather the threads of this series to see how Surat Yusuf remains a renewed source of lesson, mercy and guidance. In our contemporary life in all its dimensions.

Surah Yusuf: A renewed source of lesson and mercy in our contemporary life

Introduction: The Musk Seal for the Best Stories

We have come to the end of our journey in exploring the depths of "The Best Stories". This series began by examining the basic narrative of Surat Yusuf and its essential lessons, then moved on to dive into its linguistic and interpretive challenges, and then to explore its symbolic and psychological dimensions as a journey to internal awareness, to analyze its practical lessons in leadership, management and facing societal challenges. Now, we gather all these threads to answer a fundamental question: How does Surat Yusuf, in all its details and dimensions, remain a renewed source of lesson, mercy and guidance in our contemporary reality full of complexities and challenges?

The lesson: bridges of meaning between the past and the present

Allah concludes Surah Yusuf by affirming the purpose of the stories of the prophets: "In their stories there was a lesson for those who were intellectual" (Yusuf: 111). As noted earlier, "lesson" linguistically carries the meaning of "transit" and transition. The stories of the Qur'an, with Surat Yusuf at its heart, are not merely historical tales for entertainment or knowledge of the past, but rather "crossings" and bridges that the Qur'an extends between that time and our present reality. It invites us to:

  1. Mental Passage: Moving our minds and imagination to the time and context of the story, to understand the events, characters and motives within their circumstances, avoiding projecting our current templates directly on them.

  2. Drawing wisdom: After understanding the context, we extract the core principles, timeless values and divine laws that are manifested in the story.

  3. Reverse Transit: Returning these principles and governance to our contemporary reality, to see how they can be applied and benefited from in facing our challenges and understanding our experiences.

Surah Yusuf and answers to contemporary challenges:

When we pass through Surat Yusuf into our reality, we find that it provides answers and guiding glimpses to many of our pressing issues:

Mercy and Guidance: The Essence of the Mission

The last verse in the surah asserts that the stories of the Qur'an are not only an intellectual lesson, but also "guidance and mercy for people who believe."

Conclusion: A Call for Endless Contemplation

Surat Yusuf, with its richness, depth and multiple levels of reading, assures us that the Holy Qur'an is a book whose wonders do not end and are not created on the abundance of responses. Every conscious reading, whether it follows the traditional, critical or symbolic approach, adds a new dimension to our understanding and makes us more connected to this miraculous text.

"The Best Stories" is not just a story to be told, but an open and continuous invitation to reflect, to reflect, to acclamation, and to practice. An invitation to discover the "Joseph" lurking in us, and to fight against his negative "brothers", and to resist the temptations of the "princely soul", and to be patient with the beautiful patience of "Jacob", and we seek to enable goodness and justice in the "land" of our reality, always trusting in God's mercy that expanded everything, realizing that in the stories of the first two there is a "lesson", "guidance" and "mercy" for us at all times.

Series: Murder - coercion - tyranny - invasions - and the camel's necks in the Noble Qur'an - deconstructing the narrative and rereading

In the rich fabric of the Qur'anic discourse, central concepts and stories emerge that, throughout the course of Islamic understanding, have formed points of deep debate and divergent interpretation, and have greatly influenced the image and message of Islam. Concepts that touch on the essence of faith, the limits of freedom, the sanctity of life in its multiple dimensions, and the nature of the conflict between guidance and delusion. At the forefront are these intertwined and fateful themes: murder (fighting), coercion (and the principle of "no compulsion in religion"), juggernaut, the historical narrative of invasions, and the story of "the camel of Saleh".

How can the verses about fighting be reconciled with the description of the Qur'an as "guidance and mercy to the worlds"? How does the concept of "fighting" fit into the explicit and categorical principle of "no compulsion in religion"? What is the "juggernaut" that we are commanded to disbelieve, and how does his rejection relate to the realization of free faith? And how do we understand the historical narrative of the "Prophet's conquests" that is often presented as a factual basis for these concepts? How do we even read the actions described in other Qur'anic stories, such as "the camel's backyard", are they merely violent physical acts or do they carry deeper connotations beyond the apparent?

Established traditional interpretations of these themes have dominated, often based on specific historical contexts, on later textual sources of the Qur'an (such as Sira and hadiths), or on a literal and direct understanding of the actions described. This has sometimes produced a seemingly contradictory or fragmented image that places physical violence and political coercion at the heart of the prophetic experience, or reduces stories of deep symbolic dimensions (such as the story of the camel) to a mere material event, which may contradict the spirit of the Qur'an and its supreme values such as justice, mercy, freedom of belief and inclusiveness. life.

Inspired by our critical and innovative dialogues, this series aims to delve deep into these interconnected concepts and stories, armed with a critical methodology that prioritizes the Qur'anic text as a dominant and authentic source, analyzes its language, explores the roots of its words, examines the contexts of its verses, with a radical questioning of inherited historical narratives and literal interpretations in the light of the Qur'an, reason and logic.

We will try together:

  1. Deconstructing Narratives and Inherited Understanding: Reviewing common interpretations of murder, coercion, and tyranny, critiqueing "invasions" narratives as the source of these interpretations, as well as re-reading verbs described in Qur'anic stories such as "Camel Backyard," and showing how literal understanding may conceal deeper meanings or be influenced by later contexts.

  2. Exploring authentic Qur'anic connotations: Searching for the most comprehensive and consistent meanings of these concepts and actions within the Qur'anic fabric, including the metaphorical and moral dimensions (e.g., "moral killing", "intellectual fighting", juggernaut as "method of seduction and coercion", and "camel backyard" as "inability to understand").

  3. Highlighting Qur'anic hegemony and internal consistency: revealing the absolute harmony between the Qur'anic principles (especially "no compulsion in religion" and "sanctity of the soul") and a deeper understanding of the concepts of fighting, tyranny, and actions described in the stories, eliminating the apparent contradiction created by superficial interpretations or parallel narratives.

  4. Reconstructing the overall picture: presenting a comprehensive picture of the Prophet Muhammad, his message and the Qur'anic stories, based on the Qur'an alone, as a messenger of guidance, knowledge, mercy, freedom and intellectual dialogue, not as a military leader who built his state on conquests and coercion, and as a book that carries layers of meanings that transcend the material appearance.

It is a call for in-depth reflection, to challenge inherited postulates, and to free the mind from the power of literal interpretations and narratives that may not withstand Qur'anic and logical criticism. It is an exploratory journey towards a more authentic and in-depth understanding of the message of the Holy Qur'an in these fateful issues, with the aim of restoring the image of Islam as a religion of life, light, freedom and understanding, away from the shadows of murder, coercion, tyranny and sterility of thought that may be falsely attributed to it or as a result of misinterpretation.

Juggernaut in the Qur'an – Deciphering the "easy temptation" and rejecting coercion

The word "tyrant" in the Qur'an has always provoked multiple interpretations ranging from Satan, idols, and transgressive rulers. But an in-depth reading, free from the constraints of subsequent formation and the methodology of "opening the word" that goes back to its original roots, reveals a more subtle and profound meaning, closely linked to the issue of coercion in religion.

The perspective we discussed holds that the word "juggernaut" is not necessarily a specific entity, but rather a concept that describes a "method" or "method." Going back to its possible roots ("ta" in the sense of easy, easy, available and prepared, and "ghout" in the sense of strength and intensity), "juggernaut" becomes "the easy, soft, ostensibly beautiful thing, but in fact strong, severe, and misleading." It represents the "temptation" or "easy way" that is presented as an alternative to the right path that requires real effort and attachment.

In the context of the verse "There is no compulsion in religion, it may be clear that righteousness is evident from the abolitionist, so whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy hand" (Al-Baqarah: 256), this meaning is clearly evident. "Rationality" is believing in God with conviction and adhering to His law ("the most trustworthy handhold" – the firm and tight thing). As for the "ghee", it is to follow the "tyrant". What is tyranny here but the method of coercion, force and reparation to bring people into religion or keep them in it? It is the "easy way" (ta) and tempting (seemingly beautiful) but strong and tight (goat) in imposing religion, rather than the path of persuasion, proof and free choice.

Therefore, "disbelief in tyrants" is not merely a rejection of idols, but a conscious rejection of the method of coercion, force and seduction in religion. It is a rejection of the easy and misguided ways in which religion seems available without the need for true conviction and deep commitment. Disbelief in the tyrant is a declaration that true faith cannot be imposed by force, and that the way to God is the path of reason, conviction and adherence to the "most trustworthy handhold", not the path of nullification and coercion represented by the tyrant. This understanding reconsiders the principle of "no coercion." in religion" and makes it fully consistent with the command to disbelieve in the tyrant.

Editing the concept of "killing" in the Qur'an: from taking a soul to stopping the path
(a new reading of the verses of killing and fighting)

Introduction:
The words "killing" and "fighting" are among the most sensitive and controversial words of the Qur'an, especially in light of a prevailing understanding that limits them to the bloody meaning of taking a life, an understanding that has unfortunately been exploited to justify violence and extremism in the name of religion. Is this narrow understanding the only meaning that the Qur'anic tongue bears? Is it conceivable that the Book of Mercy and Guidance commands the killing of innocent souls just because of differences in thought or belief? The Qur'anic Jurisprudence of the Tongue, with its approach to exploring the structural and root meanings of words, invites us to edit The concept of "killing" is one of its traditional restrictions, revealing a broader and more comprehensive meaning associated with "stopping the path", whether intellectually, functionally or behaviorally, leading to the extreme case, which is stopping physical life as a maximum.

1. Dismantling the "murder" (STL): Stop what is to come:

2. "Fighting": Seeking to stop and defend:
﴿ You are destined to fight and he hates you... ﴾ (Al-Baqarah: 216):

3. Re-read the verses of killing and fighting:

Conclusion: Towards a broader understanding of the Qur'an and life:
Freeing the concept of "killing" and "fighting" in the Qur'an from their narrow, bloody meaning to their broader meaning associated with "stopping the path" opens up new horizons for a deeper, more compassionate and humane understanding of the Book of God. It reveals that the Qur'an fights intellectual, functional, and behavioral injustice as much as it fights physical aggression, and that the end is always to live, reform and stop at the necessary limit, not murder as an end in itself. This understanding invites us to assume our responsibility not only About the sanctity of blood, but also about the sanctity of ideas, possibilities and promising paths that we may "kill" with our ignorance, fanaticism or injustice.

"Fighting" in the Qur'an – From Sword and Blood to "Intellectual Fighter"

The "fighting" verses of the Qur'an have been one of the most controversial and misunderstood themes, traditionally interpreted as a call for war violence and physical combat with weapons. This understanding, which the speaker sees in our dialogue as "inhumane" and stems from later human interpretations (hadiths written centuries later) that contradict basic Qur'anic principles, requires radical revision.

The critical perspective offers an alternative interpretation of the concept of "fighting" in many of its Qur'anic contexts, considering it primarily an "intellectual fighter" or "intellectual jihad." This is not a fight with sword and blood, but a struggle, struggle and defense using the "book" (Qur'an) itself, with evidence, proofs and argument. The goal is not to take lives, but to "bring people out of darkness into the light", that is, from the darkness of ignorance, human ideas and misinterpretations, to the light of truth and guidance derived directly from the Qur'an.

When analyzing a verse such as "Fight those who do not believe in God or the Last Day..." (Al-Tawbah: 29) From this perspective, the semantics change completely:

With this understanding, "fighting" becomes a process of dialogue aimed at communicating the truth and exposing falsehood, not a process of physical annihilation. It is fully consistent with the principle of "no compulsion in religion", because intellectual persuasion cannot be coercion. Rather, the concept of "killing" extends to deeper metaphorical dimensions, such as the prohibition of "killing" children's dreams and ambitions, or "killing" harmful ideas in the bud as may be understood from al-Khidr's story, which confirms that the Qur'an is concerned with protecting "life" in its comprehensive sense, intellectually, spirit, and body.

"No compulsion in religion" – the dominant rule and founding principle

At the heart of the debate over concepts such as apostasy and fighting stands the explicit and elaborate Qur'anic principle of "no compulsion in religion" (al-Baqarah: 256) as a rock on which interpretations calling for violence or coercion in the name of religion are broken. This principle is not just a passing verse, but a fundamental and dominant rule that reflects the essence of the relationship between man and his Creator, and between man and his fellow man in matters of belief.

The Qur'an repeatedly emphasizes freedom of choice as the basis of faith: "Whoever wills, let him believe, and whoever wills, let him disbelieve" (al-Kahf: 29), and denies the prophet himself the ability or task to force people: "Do you hate people until they are believers" (Yunus: 99). These clear texts block any attempt to justify coercion, whether when entering religion or when leaving it (apostasy).

The problem that has faced Islamic thought throughout history has arisen, as the speaker sees in our interview, from the attempt to circumvent or neutralize this clear principle by relying on later human sources (such as some hadiths or jurisprudence influenced by certain political contexts). To say that "no compulsion" is for entry only, or that it is abrogated, is in essence an elevation of the human text or circumstantial jurisprudence over the divine text.

The close connection between this principle and other concepts discussed is manifested:

Returning to the principle of "no compulsion in religion" and considering it a dominant asset and a ruler over the understanding of other texts is the way to correct the course of understanding and present an image of Islam that is consistent with its supreme values of freedom, mercy and justice, and rejects violence and coercion in its name. It is a call to trust in the Qur'an's approach to guidance based on argument, proof and free heartfelt conviction.

"Do not kill your children": a deeper reading of the concept of murder in the Holy Qur'an

When the divine command "Do not kill your children" (al-An'am: 151, al-Isra'a: 31) resonates in our ears, the tragic image of infanticide or the killing of sons for fear of poverty often comes to mind, practices that are categorically forbidden by Islam. This literal and direct understanding is correct and important, as the Holy Qur'an deals with real and concrete issues, and the sanctity of blood and the taking of life are among its basic principles.

But does the meaning of "kill" stop there? Do the connotations of this and other verses that talk about "killing" limit themselves to ending physical life only? Reflection on the language of the Qur'an and the comprehensiveness of its message opens the door to a deeper and broader understanding, as "murder" can also refer to moral, spiritual and psychological destruction, which can be called "figurative murder" or "moral death."

Moral killing of children: the destruction of inner humanity

Going back to the verse "Do not kill your children", we can explore this metaphorical meaning. "Killing" children here may not only mean taking their lives, but also include:

  1. Killing dreams and ambitions: When parents impose a certain path on their children without regard to their inclinations and passions, or when they thwart their aspirations and mock their dreams, they practice a kind of "killing" of their potential and the future they accept.

  2. Killing ideas and creativity: suppressing children's curiosity, not listening to their opinions, punishing them for thinking differently or asking "annoying" questions, killing them with initiative and critical thinking. Verbal or physical abuse as a means of education is also a form of destroying self-confidence and killing the soul of a child.

  3. Killing their inner humanity: Dealing with children as investment projects or an extension to achieve parents' failed dreams, or neglecting their emotional and psychological needs, destroys their human essence and kills their innocence and ability to build healthy and normal relationships.

In this sense, the prohibition of "killing children" becomes a comprehensive call for good education, nurturing children's talents, respecting their independent being, and providing a safe environment that allows them to grow, bloom and realize themselves. It is a call to protect "life" in a broad sense, not just physical survival.

Murder in the story of Moses and al-Khidr: killing an idea or killing a soul?

This metaphorical concept of murder extends to other stories in the Qur'an, perhaps most notably the story of Moses (peace be upon him) with the righteous slave (believed to be al-Khidr). When al-Khidr killed the boy, Moses strongly denounced this act because it contradicted the appearance of Sharia and the values of justice. "I have killed a pure soul without a soul, for I have come something ungodly" (Al-Kahf: 74).

The apparent explanation speaks of a physical killing justified by a divine knowledge of the future of this boy. But can this act be read from the angle of "intellectual killing" or "course change"?

Moses' request to follow al-Khidr "to learn from what you have taught Rashda" (al-Kahf: 66), al-Khidr's condition "Do not ask me about anything until I tell you a remembrance of it" (al-Kahf: 70) and his saying that "you will not be able to have patience with me" (al-Kahf: 67) all indicate that Moses was pursuing a knowledge that transcends the apparent and requires patience to understand his inner wisdom. "Killing" a boy was one of the tests that revealed the difficulty of understanding actions that seem ostensibly wrong but carry hidden wisdom based on future or mystical knowledge. It is "killing" a potentially bad path, not just taking an innocent life.

Conclusion: The comprehensiveness of the Qur'anic concept

Acknowledging the existence of murder in its literal sense in the Qur'an does not prevent us from exploring its metaphorical and moral dimensions. Interpreting "killing" as also involving the destruction of potential, dreams and ideas, and the killing of morale, enriches our understanding of the Qur'anic message and makes it more relevant to our contemporary lives and challenges in education and human relations. It invites us to assume our responsibility not only for the preservation of physical life, but also for nurturing the spiritual, psychological and intellectual life of those around us, especially the younger generations. The Qur'an is a book of comprehensive guidance, concerned with man as a whole, body and spirit and thought.

Camel - Did you kill the camel or kill the coal?

Introduction: Beyond the apparent action

Our journey in this series continues to deconstruct the central concepts of the Qur'an, going beyond literal and direct readings towards a deeper understanding consistent with the spirit and supreme purposes of the text. Having reviewed the multiple dimensions of murder, coercion, and tyranny, we now turn to a famous Qur'anic story that is often associated with a violent and direct act: the story of "Aqar Camel Saleh".

"So they licked it"... A strong and pivotal word in the Qur'anic narrative of the story of the people of Thamud and their challenge to their Prophet Saleh, peace be upon him. In the collective consciousness and traditional interpretations, this word has been associated with a bloody and unambiguous image: the miraculous slaughter of the camel that God sent them as a sign. But is this the only possible meaning of the word "aqr"? Is the literal understanding of physical murder consistent with the context and outcome of the story as portrayed in the Qur'an? This article invites us to pause and reconsider, using the tools of linguistic and contextual analysis, to propose an alternative understanding: Was "aqr" a killing of the body, or a killing of understanding and an inability to comprehend the message?

1. Common meaning and questions it raises:

The prevailing understanding is simple and straightforward: Thamud people, in defiance of their prophet Saleh, killed the camel (animal) that was a sign from God to them. But this understanding raises questions when placed in the context of the verses:

2. Linguistic analysis of the root of "p s r": beyond slaughter

Going back to the dictionaries of the Arabic language, we find that the root "QR" carries a spectrum of meanings that go beyond mere killing or slaughtering:

These multiple meanings open the door to a non-material understanding of the verb "aqr".

3. Suggested interpretation: "the backbone of understanding" and not the "backbone of the body"

Based on the Qur'anic context and linguistic analysis, an alternative and metaphorical interpretation of the "camel backyard" can be proposed:

Conclusion: From physical murder to moral death

Understanding the "camel's backyard" as an inability to understand and derive meaning, or as an act that had no beneficial consequence due to denial, rather than direct physical killing, provides a reading more consistent with the general Qur'anic context, and opens the door to a deeper understanding of the purposes of the Qur'anic stories.

This interpretation, which is consistent with the Series' methodology of going beyond the literal understanding of violence, asserts that "killing" in the Qur'anic perspective may go beyond taking the physical soul to include "killing meaning," "killing understanding," "killing possibility," and "killing guidance." It is a reminder that God is not only concerned with the preservation of bodies, but also with the preservation of minds and hearts from sterility and spiritual distress, and that rejecting and denying verses is a kind of "barkness" that leads to moral destruction before the material. It is an invitation to approach The Ayatollahs, not only as historical events, but as living messages that require us to understand, reflect and continuously regenerate meaning in our lives.

Flogging and cutting in the Qur'anic balance - discipline and reform or corporal punishment?

Introduction: Reading the boundaries in the light of intentions and tongue

Our series continues to dive deep into the Qur'anic text, armed with the "jurisprudence of the Qur'anic tongue" approach, to deconstruct concepts that are often understood literally or exploited to justify violence in the name of religion. After addressing the concepts of murder, coercion, tyranny, invasions, slaughter, sacrifice and camel licking, we now come to one of the most sensitive and controversial areas: the hudud verses related to adultery, slander, and theft, and the commands to "flogging" and "cutting" they contain.

﴿The harlot and the adulterer, so flog each of them a hundred lashes... ﴾ [An-Nur: 2]
﴿And those who throw fortifications and then did not bring four martyrs, so flog them with eighty lashes... [An-Nur: 4]
﴿And the thief and the thief, cut off their hands... ﴾ [Table: 38]

The literal appearance of these verses clearly refers to severe corporal punishments, which sparks wide debates in our time about their applicability, and their compatibility with human values and the supreme purposes of the Sharia of mercy and reform. Is literal comprehension the only possible understanding? Based on our expanded understanding of "adultery" as an imbalance (as may be inferred from other Qur'anic contexts), and our possible interpretation of "flogging" as a symbol of the intellectual and psychological envelope (as suggested by Az-Zumar 23), and "hands" as a symbol of means and power, can we reach a renewed intentional understanding of these punishments that goes beyond corporal punishment to discipline and reform?

First: The purpose of punishment - deterrence, reform and keeping the balance

Before delving into the interpretation of the key words ("flogging", "cut"), it is necessary to recall the supreme purposes that any divine or legal punishment seeks to achieve, which are not revenge or healing, but:

  1. Deterrence: preventing the offender from repeating his act (special deterrence), and preventing others from doing it (general deterrence).

  2. Reform: Disciplining the offender, correcting his behavior and rehabilitating him to be a good member of society as much as possible.

  3. Keeping the balance: protecting the social order and its core values (symptoms, money, security, trust) from the disruption and disruption caused by crime.

The central question is: can these purposes (deterrence, reform, keeping the balance) be achieved in ways that preserve the spirit of the Qur'anic text but go beyond the literal application of corporal punishment in our contemporary contexts?

Second: Re-reading "Flog ... lashes" - what's behind physical beatings?

Based on the symbolic possibility we put forward earlier of the word "skin" as **"intellectual or psychological cover"**, which is supported by a verse that influenced believers by the Qur'an (﴿... The skins of those who fear their Lord are chilled from Him, and then their skins and hearts soften... ﴾ - Zumar: 23), where the apparent softness of the skin is associated with the softness of the inner heart, and based on the other linguistic meanings of the root (skin: I force him to command, make him patient and gladiator), and based on the symbolism of numbers (100 for perfection and completeness? 80 for valuation and value?), a maqasidi interpretation of the command by "flogging" can be suggested:

It is not necessarily direct physical beating, but a comprehensive therapeutic, disciplinary and deterrent measure, aimed at "softening" the fossilized intellectual and psychological skin of the wrongdoer, breaking the state of inattention and insistence on error, and reintegrating it into society after it has been reformed. This action may include multiple facets that achieve the purposes:

  1. Moral coercion to hate the act: confronting the wrongdoer (adulterer/slanderer) with the seriousness of his act, his crime and its serious consequences for himself and society, and placing him under psychological and social pressure that pushes him to hate this behavior and regret it (this may be consistent with the meaning of "I coerce him to do it" from the root).

  2. Evaluation and Focused Awareness: Subjecting the offender to an intensive disciplinary program that includes awareness sessions and religious, moral and psychological guidance (which may be symbolized by the number "one hundred" or "eighty" as degrees of obligation and completeness in awareness) with the aim of correcting his misconceptions, strengthening his inner scruples, and developing his ability to be patient and restrained.

  3. Isolation and disciplined defamation as a deterrent measure: The achievement of both types of deterrence (private and public) may be achieved through temporary social isolation measures, or disciplined and monitored defamation in front of "a sect of believers" to witness the process of discipline, repentance and reform (as a symbolic application of "and to witness their torment by a group of believers"). This procedure creates social scruples and prevents repetition or action by others, without the need for direct physical harm.

This integrated understanding of "flogging" makes it a comprehensive reform and deterrent process, encompassing psychological, intellectual, and social aspects, and achieving the purposes of Sharia in a way that may be more effective, humane and proportionate to changing social and cultural contexts, while preserving the essence of the Qur'anic command of decisive and deterrent discipline.

Third: Re-reading "So they cut off their hands" - beyond physical amputation?

Similarly, the command to cut off the thief's hand can be reread in light of the multiple meanings of words and higher intentions:

Accordingly, "cut off their hands" can be interpreted not as amputation of the physical organ, but as a measure aimed at "cutting", preventing, separating, and seizing the means and abilities that enable the thief to carry out his crime, and decisively ending this behavior. This may include:

  1. Preventing access and paralyzing the means: restricting the movement of the thief, preventing him from accessing the places or tools he exploits to steal, placing him under surveillance, temporarily imprisoning him to paralyze his practical ability to plan and execute.

  2. Cutting motives from the roots: working to address the root causes that led him to steal (such as poverty, unemployment, addiction, psychological need, ignorance), and providing him with the necessary support and rehabilitation, to "cut off" the motives of crime from its foundation.

  3. Isolation and "cutting" of corruption: As in the case of flogging, "cutting off hands" may symbolically include isolating the thief from society for a while, and "cutting" his links with criminals or hotbeds of corruption, to prevent him from returning to theft and protect society.

This interpretation fulfills the purposes of punishment (protecting money and society, preventing the thief from returning, trying to reform him) without resorting to the physical punishment of amputation, which may have permanent negative effects on the individual and society and hinder the process of reintegration and repentance.

Conclusion: Towards a renewed intentional understanding of boundaries

This expanded intentional and linguistic understanding of the punishments of "flogging" and "cutting", presented as a contemplative jurisprudence within this series, does not aim to deny or disrupt the Qur'anic text, but rather seeks to activate it and achieve its supreme purposes (deterrence, reform, keeping the balance, mercy, justice) in a way that transcends literal understanding and interacts with the changing requirements and values of reality.

He argues that "flogging" can mean a comprehensive psychological, intellectual, and social discipline and reform process, and that "amputation" can mean preventing the means and ability to commit crime and address its motives. This understanding places the responsibility on society and its guardians to find innovative and disciplined application mechanisms that achieve these purposes effectively and humanely, while fully preserving the prestige of the Qur'anic text and the essence of its legislation in maintaining order, deterring aggressors and reforming wrongdoers. It is a constant call to reflect and renew the understanding of God's book, ensuring that its message remains alive and effective. Anytime, anywhere.

"The myth of invasions: did the Abbasids invent a warrior prophet? Critical Quranic Reading"

Introduction:
The "conquests of the Prophet Muhammad" form a cornerstone of the traditional Islamic narrative, depicting the Prophet as a military and political leader who built his state through a series of battles and conquests. However, an impartial critical reading that returns to the Qur'anic text as the only authentic source and applies the tools of historical and logical analysis raises radical questions about the truth and legitimacy of these narratives. This article aims to deconstruct this narrative and show how it may be more of a later ideological construction than a historical fact documented in the Qur'an.

The suspicious silence of the Qur'an:
The first thing that draws attention is the relative silence of the Holy Qur'an about the details of these alleged invasions that occupy a huge space in the biographical books. The Qur'an, which is the book shown, does not explicitly name many decisive battles (such as Badr and Uhud) and details their facts only in a brief or symbolic form, often interpreted as general moral lessons ("May Allah grant you victory with a full moon and you are humiliated", a reference to a day of nostalgia). How is it possible that the Qur'an ignores events of such alleged historical and military significance if they were true? The basis of the establishment of religion and the state as depicted? This silence calls into question the magnitude, significance, and possibly occurrence, of these events as later recounted.

Contradiction with Quranic principles:
More important than silence is the fundamental contradiction between the spirit and essence of these invasions (as recounted) and explicit Qur'anic principles. Invasions are conceived as military actions often aimed at subjugating others or seizing money ("spoils"). This is in stark contrast to the principle of "no compulsion in religion" and to the Almighty's saying, "You have your religion and I have mine." How can a prophet who ordered the renunciation of coercion lead wars to force people to convert to Islam or submit to its authority? The Qur'an affirms that guidance is from God and that faith A heartfelt conviction that is not imposed by the sword.

Questioning of historical sources:
The narrative of invasions is based almost entirely on biographical books and hadiths. Critical analysis prompts questioning the reliability of these sources for the following reasons:

Abbasid political motivation:
Criticism offers a strong political explanation for fabricating this narrative: the political need for the Abbasid caliphate. The Abbasids, who came to power by military force, needed to legitimize their rule and provide a model for the prophet that corresponded to their ideology. According to this argument, a warrior prophet and commander of conquests was "invented" to justify their expansionist and military policies, and to consolidate the image of religious authority associated with military force.

Conclusion: Towards the Prophet of the Qur'an
Rejecting the narrative of traditional invasions does not mean denying the existence of challenges and conflicts in the time of the Prophet, but rather rejecting the distorted and violent image that was later painted for political purposes. The Qur'an presents us with a prophet who preaches wisdom and good advice, argues for what is best, and establishes the values of justice, mercy and freedom of belief. Returning to the Qur'an alone, with reflection, is the way to restore the true image of the Prophet of Islam as a messenger of guidance and peace, not as a leader of conquests and superstitions. It is a call to liberate the Muslim mind from the legacy of The Qur'an may have nothing to do with adhering to Islam as a religion of science, reason and mercy.

Slaughter and sacrifice in the Qur'an - is it blood or meaning? Reread "Separate and Commit Suicide"

Introduction: Deciphering Divine Commands

Our series continues its journey of exploring central Qur'anic concepts, challenging literal interpretations that often associate certain divine commands with physical violence or bloody rituals. Having delved deeper into the concepts of murder, coercion, tyranny, invasions, and camel licking, we now come up with two words that have their own resonance in the religious conscience and are strongly associated with sacrifices and bloodshed: slaughter (slaughter) and sacrifice (sacrifice).

Is the divine command of Abraham to "slaughter" his son (as discussed in a previous article), or the command in Surat al-Kawthar "to separate your Lord and commit suicide", understood exclusively in their immediate physical context? Or does the language of the Qur'an, with its richness and depth, invite us to explore deeper layers of meaning that go beyond blood and body towards symbolic, spiritual, and methodological dimensions related to the connection with God, the purification of religion, and the mastery of work? This article, based on the critical analyses we reviewed, offers an alternative reading of these two concepts, with a particular focus on the re- Dismantling the matter with "sacrifice" in Surat Al-Kawthar, and incorporating the different interpretations that we put forward in our dialogue.

1. "Slaughter": from oppression to ego killing (quick review)

As we reviewed earlier, critical analysis suggests understanding "slaughter" (slaughtering) with meanings beyond killing an animal:

2. "Separate your Lord and commit suicide": disassemble the command and reassemble

Herein lies the essence of our discussion in this article. The verse in Surat al-Kawthar has historically been the subject of diverse interpretations, but the alternative interpretations presented in our sources (and during our dialogue) challenge the prevailing readings (whether they relate it to ritual prayer or to the sacrifice of the body during the pilgrimage) and offer a new construction of meaning based on:

3. The Integrated Image of the Divine Command: A Systematic and Spiritual Call

According to this alternative critical reading at both levels, the command "separation of your Lord and sacrifice" turns from an order of physical rites (prayer or animal sacrifice) to a systematic, practical and deep spiritual command to deal with "al-Kawthar" (the Holy Qur'an as a source of much good):

Both aspects completely depart from the bloody meaning of sacrifice and elevate the divine command to an intellectual, methodological and spiritual level related to how to receive revelation (al-Kawthar) and interact with it with the utmost sincerity, mastery and confrontation.

Summary: From blood to method and meaning

Rereading the concepts of "slaughter" and "sacrifice" in the light of critical linguistic and contextual analysis, as presented and developed in our dialogues, offers us a radically different perspective. It denies the literal meaning of "slaughter" in the story of Abraham to turn it into a symbol of sacrifice of ignorance and ego, and rejects the ritual of public sacrifice as a later human invention that lacks a solid Qur'anic origin. It also reinterprets "Separation of your Lord and Sacrifice" as a divine command that is not related to ritual prayer or body sacrifice, but rather represents a profound methodological and spiritual call to either purify and purify the Qur'an. Or to communicate deeply with God through Him, with the need to master this effort and face its challenges steadfastly and knowingly.

This reading, although challenging the traditional consensus and requiring further research and reflection to consolidate it, is consistent with the general orientation of this series towards a more profound, spiritual and intellectual non-violent understanding of the message of the Holy Qur'an, stressing that divine commands may carry with them meanings and calls for intellectual and spiritual elevation that go far beyond direct material understanding and rituals that may empty religion of its essence.

"I see in a dream that I am slaughtering you" - The symbolism of sacrifice and transcending the letter in the story of Abraham

Introduction: Reading Beyond the Knife

The story of the vision of Abraham (peace be upon him) and his command to slaughter his son is one of the most influential and profound Quranic stories, but it is also one of the most questionable when read literally and directly. How can Allah, the Most Gracious, the Most Merciful, order a prophet to kill his son? Is this consistent with the principles of justice and mercy that are the basis of religion?

This article, part of our series to deconstruct the central concepts in the Holy Qur'an, provides a critical and contemplative reading of this story, using the methodology of "Qur'anic philology" and tools to analyze the linguistic and moral structure of words. We will revisit two keywords in the verse "He said, O my son, I see in a dream that I slaughter you" (As-Saffat: 102): "Dream" and "I slaughter you", to reveal how understanding that goes beyond the direct letter may offer us a deeper and more consistent vision with the essence of the divine message, a vision focused on sacrifice Moral and spiritual development rather than physical violence.

1. "In a dream": the awakening of the soul and not the nap of the body

As we reviewed in the previous section (Section X), the critical reading of the original Qur'anic possible drawing of the word "sleep" (mnem) and its analysis with the methodology of integrated couples ("from" + "sleep") leads us to understand it not as a state of sleep, but as "a phase or march of growth, development and awareness in wakefulness". It is the "miniaturist" of the soul and thought.

2. "I slay you": the symbolism of labor and sacrifice, not physical murder

Here we come to the second pivotal word "I slaughter you." Traditional understanding associates it directly with knife killing. But the analysis we put forward earlier, which is based on the possibility of figurative meaning and deeper connotations of the root (YPH), offers an alternative:

3. Reconstruct the meaning of the verse:

Combining the two alternative understandings of the words "sleep" and "I slaughter you", the overall meaning of the verse becomes:

"He said, O my son, I see with my vision and realize during the course of our growth and development (in a dream) that I will tire you and exhaust you and carry you great hardship for the sake of Allah (I slaughter you), so see what you see (what is your opinion and willingness to take this responsibility with me?)".

4. Consistency of the new meaning:

This new reading brings several benefits and is consistent with other aspects:

Conclusion: From letter to soul

Re-reading the story of Abraham and his son through a deeper reflection on the words "dream" and "I slaughter you", based on the methodology of "Qur'anic jurisprudence" and the possibilities of original painting and figurative meaning, frees the story from a literal understanding that may seem harsh or illogical, and elevates it to a deeper symbolic and spiritual level.

The story becomes not about a divine command to kill, but about a visionary vision of a future that requires sacrifice and suffering for God, and a heroic willingness of father and son to endure these hardships. It is a story of the "slaughter of the ego" and worldly attachments, of the exhaustion of body and soul for the sake of calling, of patience and absolute submission to God's command, which ultimately culminated in redemption, mercy and victory. This reading restores the story to its spiritual and educational depth and makes it an inspiring message of sacrifice and patience in the face of life's challenges for the sake of higher principles.

"Stoning" in the Qur'anic balance - from throwing stones to throwing ideas

Introduction: Beyond the Punishment of Stoning

The punishment of "stoning to death" for a fortified adulterer is one of the most controversial sentences in contemporary Islamic thought, not only because of its apparent ugliness, but also because it is not explicitly mentioned as a limit in the Qur'an. While traditional schools of jurisprudence rely on hadiths and historical narratives in their legislation, the Qur'an itself uses the word "stoning" and its derivatives in multiple contexts that carry connotations beyond stone-throwing.

In this series, which seeks to deconstruct Qur'anic concepts with the approach of "Qur'anic Jurisprudence" and transcend literal understanding, we stop at the word "stoning". Does it always mean well-known corporal punishment? Or does it have a deeper meaning associated with moral slander, social expulsion, and rejection of new ideas, which we might call "stoning the unseen"? How does this understanding help us to read the verses in which the word "stoned" is mentioned (as in the story of the people of the cave) and to understand the Qur'an's position on punishments in general?

1. "Stoning" in Language and the Qur'an: Beyond Stones

The root (t c m) in the Arabic language carries multiple meanings revolving around throwing, slander and absentee conjecture:

These multiple meanings show that "stoning" in Qur'anic usage is not necessarily limited to corporal punishment.

2. Stoning as moral violence and social rejection:

Based on these connotations, "stoning" can be understood in many contexts as a form of moral violence and social rejection:

3. Re-reading "Yastomkum" in the story of the people of the cave:

If they appear on you, they will stone you or bring you back in their kingdom... ﴾ [Cave: 20]

In the context of young people who fled their religion and retired from their people, does "stoning you" here necessarily mean throwing stones to death? Or does it reflect the fear of social rejection and moral violence they would face if exposed?

This understanding of "stoning" as moral violence and intellectual rejection makes it indirectly intersect with the themes of coercion and rejection of the other that we have addressed earlier in the series. It is a form of "moral killing" practiced by an intellectually frozen society against any attempt to renew or break the ordinary.

4. The Qur'an's position on stoning as corporal punishment:

Remarkably, the Qur'an, when specifying penalties for crimes such as adultery and slander, explicitly states "flogging" and does not mention "stoning" as a legal limit. This absence raises questions about the source of the legislation of corporal stoning and its compatibility with the explicit Qur'anic text.

Conclusion: From stoning bodies to stoning thoughts

Contemplating the word "stoning" in the Qur'an from the perspective of the "jurisprudence of the Qur'anic tongue" reveals dimensions that go beyond corporal punishment. The Qur'an uses the word to describe moral violence, slander, social expulsion, and rejection of new ideas. This "stoning" or "intellectual stoning" can be more harmful and effective than throwing stones.

The absence of mention of stoning as a limit in the Qur'an, as opposed to the explicit provision on flogging, invites us to reconsider and review inherited rulings in light of the Qur'anic text and the purposes of Sharia in mercy, justice and reform. Understanding "stoning" in its broadest sense as rejection and moral violence helps us diagnose the ills of our intellectual societies and invites us to reject the "stoning" of others with our preconceived ideas and opinions, and to open the door to dialogue, understanding and acceptance of differences, instead of resorting to exclusion, slander and expulsion.

"Stoning" in the Qur'an - Deconstructing the myth and killing intellectual terrorism

Introduction: Stoning between the Qur'anic text and the politicized heritage

The word "stoning" is hardly mentioned in the religious context but the image of brutal corporal punishment falsely inflicted on Islam and has become a tool of intellectual and physical terrorism in some societies throughout history comes to mind. This punishment, which does not exist at all as a limit in the Holy Qur'an, is a stark example of how the human heritage and its politicized interpretations dominate the divine text and distort its lofty message based on mercy and justice.

In this article, and in our critical series, we will deconstruct the myth of "stoning" in Islam, showing how the Holy Qur'an destroys all the foundations on which this heritage was based, and how the word "stoning" itself carries deeper connotations in the Qur'anic tongue that go beyond stone-throwing to express social rejection and moral slander. We will reveal how this ancient punishment was politicized and used as a tool of repression, and how a return to the explicit Qur'anic text is the way to "stone" this distorted understanding and kill the intellectual terrorism associated with it.

1. The absence of explicit stoning: the resounding Qur'anic silence

The first and shocking fact that must be emphasized is the complete absence of any mention of stoning as a limit to the crime of adultery (or otherwise) in the Qur'an. The book that precisely detailed the provisions of inheritance, divorce, breastfeeding, etc., and which specified the punishment for flogging the unprotected adulterer and the adulteress (in Surat An-Nur) and the punishment for flogging the immunized thrower, completely stopped mentioning the punishment of stoning.

This Qur'anic silence on stoning, as opposed to explicit flogging, is the strongest evidence that stoning is not a legitimate Qur'anic punishment.

2. Deconstructing the evidence of the legacy: the politicized myth

How, then, was the punishment of stoning entrenched in Islamic thought and practice? The answer lies in relying on heritage (hadiths and narrations) and interpreting it in a way that may contradict the Qur'an, and often serve certain political or social purposes:

3. "Stoning" in the Qur'an: Moral Slander and Intellectual Rejection

As we reviewed in a previous article, the word "stoning" in the Qur'an has broader meanings than throwing stones, including:

This last meaning is what applies to "stoning you" in the story of the people of the cave. A society that rejects renewal and free thought practices moral "stoning" on its owners, accusing them of infidelity and delusion and trying to expel and silence them. This intellectual terror may be more cruel and effective than physical stoning.

Epilogue: Killing Myth and Liberating the Mind

The corporal punishment of stoning for adultery is a myth rooted in human heritage, which has no origin in the Qur'anic text. The Qur'an, with its explicit texts on flogging and its complete absence of mention of stoning as a punishment, destroys the flimsy foundations on which this ruling was based. The word "stoning" in the Qur'an often refers to moral violence and intellectual rejection that we should reject and fight, not practice.

Returning to the Qur'an alone, liberating the mind from the power of the politicized heritage, is the way to "annify" the myth of stoning, absolve Islam of this violent image, and rehabilitate its message based on mercy, justice and facilitation. It is a call to "stone" blind imitation and intellectual terror with argument, proof and deep reflection of the Book of God.

The Qur'an and the Children of Israel: From Ethnic Understanding to Conceptual Perception of Divine Laws

The Children of Israel in the Mirror of the Qur'an: Transcending Historical Narrative to the Eternal Human Lesson

The series will address how home "religion" can turn into mere "boredom" with certain behavioral traits due to human deviation.

Objective: Using this framework (one religion versus changing boredoms) helps to clarify that the Qur'an does not slander monotheistic religions in their origin, but rather perverted "boredoms" that result from misunderstandings or following whims. This makes the analysis more accurate and in-depth

When we hear the mention of the "Children of Israel" in the verses of the Holy Qur'an, it may come to mind at first glance just a review of the biography of the people of Ghabru, and events that have passed away from time. But the contemplator of the Book of God quickly realizes that it goes far beyond the limits of a purely historical narrative. The stories of the Israelites, with their meticulous details and strange fluctuations, are not told to us for mere entertainment or abstract historical knowledge, but are, in essence, a living example of deviation from common human commonness.And a mirror that reflects how the human soul, individually and collectively, can deviate from the straight path of monotheism, to fall into the clutches of polytheism in all its forms and forms. It is an eloquent divine warning, not only to the Ummah of Muhammad, peace be upon him, but to all humanity, not to fall into the same slides to which that group fell, despite the blessings and signs sent to it.

The Qur'anic approach to dealing with the Children of Israel: concepts and behaviors - not rigid races

To understand these lessons in depth, it is necessary to adopt the approach provided by the Qur'an itself in approaching these stories. The Qur'an, as many in-depth scholars such as Dr. Yousef Abu Awad explain, is not so much a history book in the traditional sense, as it is a conceptual book par excellence. It does not treat "Israelites", "Jews" or "Christians" as rigid races or closed ethnic entities, but rather with ideological and systematic behaviors, actions, and attitudes that can emanate from any human group at any time and place.

The importance of this approach lies in the fact that it frees us from narrow historical projections, and makes us focus on the original linguistic meaning of Qur'anic terms. When we understand, for example, that the word "hadwa" in its etymology may have a positive meaning of return and repentance, and then see how this meaning can be perverted to describe negative behavior characterized by closure or intolerance, we realize that the Qur'an does not slander a race per se, but rather a deviant behavior that may appear in any society. This understanding opens the door to a global understanding of the message of the Qur'an, and makes the lessons of the Israelites alive and renewed, capable of addressing our contemporary challenges.

The goal of the series: to draw lessons and overcome narrow understanding

With this vision in mind, this series of articles seeks to dive into the sea of the stories of the Children of Israel as portrayed in the Qur'an, not with the aim of retelling what is known, but with the aim of:

  1. Drawing eternal lessons that can illuminate our path as individuals and communities in our quest for righteousness in God's command.

  2. Avoid erroneous historical projections and narrow ethnic understandings that may obscure us of the deep meanings and lofty intentions behind this repeated dhikr.

  3. Provide a contemporary reading that links these lessons to our reality, and helps us diagnose our intellectual and behavioral diseases in the light of these Qur'anic models.

We aim for this series to be an invitation to reflect and reconsider, to reconsider how we deal with these foundational texts, so that we are not like reading about the diseases of others without paying attention to what may be in their own body.

The problem of prevailing understanding: when the historical lesson becomes an intellectual prison

Unfortunately, there is a common understanding among many that the Israelites are confined to a specific ethnic or historical group, as if their time had elapsed, or as if the warnings about them did not directly concern us. This deficient understanding empties the Qur'anic verses of much of their living warning and guidance load. The Qur'an, when it addresses us with their stories, does not address a historical museum, but rather to man at all times and places.

The behaviors vilified by the Qur'an in some Israelites – such as sterile argumentation, distortion of words, concealment of the truth, ingratitude to blessings, following whims, exaggeration in religion, and hateful fanaticism – are not exclusive to people without people. They are heart and behavioral diseases that can be rampant in any nation if it overlooks the approach of its Lord. When the Qur'an presents the "true Muslim" as a counter-model, it provides us with the way out and the method to avoid these deviations.

Therefore, going beyond this prevailing understanding and moving towards a conceptual and behavioral understanding of the stories of the Israelites is an urgent necessity if we are to truly benefit from God's book and make its signs a light to guide us in the complex paths of life.

In the next articles of this series, we will try, with God's help and success, to explore some of these concepts and behaviors in more detail, inspired by the Holy Qur'an, and from the deep analyses provided by scholars and researchers, in pursuit of a deeper understanding and greater awareness.

From clay to honesty: "humans", "man", and "Israel" in the Qur'anic composition of backward humanity

Introduction: The Journey of the Human Being from Material Existence to Mission Awareness

In the opening essay of this series, we emphasized that the Qur'an's treatment of the Israelites goes beyond historical narrative to provide timeless human lessons, and that understanding these lessons requires a conceptual approach that focuses on behaviors and actions. Before we delve into the details of the deviations of the Israelites as portrayed in the verses, it is important to pause at the foundational moments of humanity as presented in the Qur'an, and to understand the nature of this being who honored and carried faithfulness, and how the concept of "Israel" and its structures were linked to this formative process. It's a journey that starts from " Clay Humans, through the elevation of "man" by the divine breath, to the emergence of the "Children of Israel" as the first collective human entity entrusted with carrying the message and applying the Book on a social level.

First: "Humans" – the physical and biological starting point

The Qur'an refers in several places to the creation of the first human being from terrestrial matter, and in this context the term "human beings" is often used. The Almighty says: "Your Lord said to the angels, 'I am the Creator of human beings out of clay'" (p. 71). Here, "humans" are the entity formed by the elements of the earth, the primary mountain, the physical body. He shares these "humanity" with the rest of his species in basic biological characteristics, as in the words of the Apostles to their people: "We are but human beings like you" (Abraham: 11), that is, we share with you innate needs and outward qualities. At this stage, "humans" can be conceived as beings who possess latent aptitudes and capabilities, but have not yet fully activated them towards the higher human horizon. It is existence "by force", the raw material prepared for divine refinement and formation.

Second: "Man" – the breath of the soul, the spark of consciousness, and the carrying of honesty

The defining moment that moved these "human beings" from a mere material being to a higher level is the "breath of the soul." The truth says: "If I flatten it and blow into it from my Spirit, they will fall prostrate to it" (Al-Hajar: 29, p. 72). This "puff" is not a material addition, but a divine mystery, a quote from the light of God, which has given this being a metaphysical dimension that distinguishes him from other earthly creatures. It is the spark of consciousness and perception, which qualified him to become a "human being" capable of:

Thus, with the divine breath, "men" rose to become a conscious "man", wanted, responsible, prepared for succession on earth: "I am making a caliph on earth" (al-Baqarah: 30).

Third: Israel and its Children – the first collective embodiment of humanity ready to carry the message

After this individual establishment of the first man, Adam (peace be upon him), and after generations have witnessed the calls of the prophets and the denial of the people – as in the stories of Noah, Aad, Thamud and others, where collective rejection was the dominant feature – a new stage in the march of humanity comes. Here, Dr. Yousef Abu Awwad provides us with a remarkable understanding of the concept of "Israel" in the Qur'anic context. In this proposition, "Israel" may not be limited to the Prophet Jacob (peace be upon him), but may refer to a central figure or a historical stage. She represents the "father of humanity" who began to accept the message of heaven on an organized social level after the flood and the re-establishment with Abraham, peace be upon him.The "children of Israel," according to this perspective, are not just a tribe or race, but represent an emerging humanity that is ready for collective succession and bears the consequences of applying the Bible and the divine method as a nation.

This understanding supports the direct Qur'anic connection between the story of Adam (or the two sons of Adam as a model for the first human conflict) and the "children of Israel." Immediately after the story of the two sons of Adam, the Almighty says: "For this reason, we have written to the children of Israel that whoever kills a soul without a soul or corruption in the land is as if he killed all people... ﴾ (Table: 32). As Dr. Abu Awwad explains, this transition from the story of Adam to the "Children of Israel" indicates that the "Children of Israel" were the first human society on which legislation was written in an orderly manner and entrusted with the application of the Book after the previous stage of rejection by the people. They represent the stage in which human society is prepared, at least in principle, to accept the idea of the Bible and the divine method as a collective law of life. The Almighty says: "And Moses brought us the Book and made it a guidance for the children of Israel, not to take without me as an agent * the offspring of the one who bore us with Noah... (Al-Isra'a: 2-3). This reference to "the offspring of our lamb with Noah" connects the "Israelites" to humanity that survived and resumed life after the flood, which continued through Abraham to this new stage of collective commissioning.

Conclusion: From individual recognition to collective responsibility

Understanding this hierarchy—from a material "human being," to an individually conscious and charged "human," and then to the "Israelites" as the first collective human entity entrusted with the widespread application of the message—puts us before a fundamental truth: that the divine honor of man is inseparable from his responsibility. The "children of Israel", in this broad Qur'anic sense, were not merely a people, but represented the dawn of a new stage in humanity's treatment of revelation, a stage of readiness to assume "fidelity" not only as individuals, but as a community and a nation. This Understanding is the necessary approach to absorb the deep lessons of their stories, and to understand why they occupied so much space in the Qur'anic narrative, and how their experience, with its pros and cons, became a mirror that reflects the challenges of all humanity in its journey towards God.

Those who have guided" and "the Jews" in the Qur'anic perspective: from guidance to closure and the polytheism of tradition

Introduction: Concept Shifts and Semantics of Behavior

In our journey to understand the experience of the "Children of Israel" as presented in the Qur'an, we come up with two pivotal terms that are often used interchangeably, but which, according to deep linguistic and conceptual analysis, carry with them distinct connotations that reflect a development and shift in behavior and attitude. These two terms are "those who have guided" and "Jews." Understanding the difference between them, and how authentic positive meaning can deviate to describe negative behavior, opens an important window into the nature of deviation from the divine method, and highlights how the "trap of tradition" can take root in The behavior of human groups.

When mentioning "Christians" among the categories that God separates them, or that have their reward if they believe and do good, it can be emphasized that what is meant here are those who fulfill the conditions of faith and good deeds, regardless of historical designation, and that God does not hold them accountable for deviations that they did not commit.

Objective: This distinction eliminates confusion, makes understanding more just and equitable, and is consistent with the universality of the Qur'an's message, which does not disparage the prophets or their faithful followers.

3. The concept of "religion" versus "religion":

First: "Those who have been guided" – the positive origin of return and guidance

Dr. Yousef Abu Awad, in his linguistic analysis of the Qur'anic vocabulary, points out that the verb "had" and its root (e and d) carry with it a positive authentic meaning. In the words of Moses, peace be upon him, to his Lord: "Write to us in this world is good and in the hereafter, we will guide us to you" (Al-A'raf: 156), we find that "guide us" means repentance and return to you, with the meaning of stillness and stability to God. The "those who have been guided" in their origin are those who have repented and returned to God, and have responded To call Moses, peace be upon him, and formed the nucleus of the society that accepted to carry the divine message. This original meaning is consistent with the verses that mention "those who have guided" in a positive or at least neutral context, as part of the religious pluralism that the Qur'an acknowledges with the conditions for salvation for all, as in the Almighty's saying: "Those who believe, those who have been guided, the Christians and the Sabians, whoever believes in God and the Last Day and does good deeds, they have their reward with their Lord, and there is no fear for them, nor do they grieve" (Al-Baqarah: 62).

Second: "Jews" – the reflection of meaning towards closure and superiority

But this authentic positive meaning did not continue to be the same among all those who belonged to it. Dr. Abu Awwad argues that adding yaa to the word "hud" to become "jewish" may, in some Qur'anic contexts, indicate a reflection in meaning and turn into a negative state. This yaa may indicate a relative to a particular behavior or situation that has come to characterize a category of them. Instead of being open to guidance and a constant return to God, for some it has turned into self-isolation, closed-mindedness, and feeling. by ethnic or religious superiority.
This shift is evident in contexts where the Qur'an denigrates certain behaviors of "Jews":

This closure and superiority paved the way for the emergence of a dangerous kind of hidden polytheism, the "trap of imitation".

Third: "The trap of imitation" – when the heritage becomes an idol to be worshiped

Self-isolation, excessive esteem of heritage, and a sense of false selection have led groups of "Jews" (in the Qur'anic behavioral sense) to fall into the "trap of imitation." This type of polytheism consists of:

This "trap of tradition" disrupts reason, closes the door of ijtihad, and transforms religion from a renewed and interactive way of life to rigid rituals and fossilized heritage. It makes the inheritance an "idol" worshiped without God, or at least subordinate to His commands and prohibitions.

Fourth: Quranic Models of "Jewish" Deviant Behaviors

The Qur'an provides us with multiple examples of these behaviors that resulted from this closure and the polytheism of tradition, which have come to be attributed to "Jews" in contexts of slander:

  1. Distortion of the word from its places: "Of those who have been guided to distort the word from its places" (An-Nisa: 46). It is a manipulation of divine texts to conform to their whims and interests, and it is the height of disregard for revelation.

  2. They say we heard and disobeyed: "And they say, We heard and disobeyed, and I hear unheard, and we shepherded Leah with their tongues and challenged religion" (An-Nisa: 46). It is an ostensible declaration of obedience with disobedience and mockery.

  3. The concealment of the truth while they know: "Those to whom the Book has come to us know it as they know their children, and a group of them will conceal the truth while they know" (Al-Baqarah: 146). This applies to their concealment of the attributes of the Prophet (peace and blessings of Allaah be upon him) mentioned in their books.

  4. Killing the prophets unjustly: "Whenever a messenger comes to you with what you do not like yourselves, you will be arrogant, so you will lie and you will kill" (Al-Baqarah: 87). It is the ultimate rebellion against God and His Messengers.

  5. Claiming exclusivity and false selection: such as saying "We are the children of God and His beloved" (Al-Ma'idah: 18), and saying "Only those who are Jews or Christians will enter Paradise" (Al-Baqarah: 111). This reflects a sense of superiority that contradicts the principle of piety as the basis for God's differentiation.

Conclusion: A lesson in the transition from guidance to delusion

The story of the "converted" and the transformation of a category of them into "Jews" (in the reprehensible behavioral sense) is an eloquent lesson in how perceptions can change, and how human groups can deviate from the positive origin with which they began. It is a warning of the danger of intellectual closure, fanaticism of heritage, and the prioritization of customs and traditions over the clear truth. The "polytheism of tradition" is not a disease specific to the Israelites, but rather a scourge that can afflict any nation or group if it is not keen to renew its understanding of its religion, to return continuously to its pure springs, and to provide evidence of passion and tradition. In the next article, we will move on to another model of deviation, which is related to "Christians" and exaggeration in religion.

Christians" and "Ansar" in the Qur'anic balance: from the support of truth to the trap of passion and exaggeration

Introduction: When Nusra Deviates from Its Course

In our review of the models of deviation from the divine method as presented in the Holy Qur'an through the experience of the "Children of Israel" in their broad sense, we now turn to another category that has been mentioned in connection with the call of Jesus (peace be upon him), namely "Christians". As with the term "Jews," the term "Christian" carries with it a story of transformation from an authentic meaning that may be positive to behaviors and concepts that deviate from the right path. On the other hand, the Qur'an provides us with a positive model of true victory represented by the "Ansar" and the "Apostles". This article It seeks to explore this discrepancy, highlighting the danger of "the trap of passion" and exaggeration in religion as one of the most prominent manifestations of this deviation.

First: "Christians" – from a possible victory to exaggeration and excessive sanctification

They fell into forms of exaggeration and excessive sanctification that took them beyond the limits of pure monotheism.

The most prominent images of this exaggeration were manifested in:

Second: "Illusion of Temptation" – when opinions are presented over evidence

This drift toward new doctrines over which God has not given authority, such as the doctrine of the Trinity or the deification of Christ, can be attributed in large part to what we have previously called "the shirk of passion." This type of polytheism consists in:

"The trap of passion" opens the door wide to heresies and deviations, and leads to the loss of authentic religion and its replacement with a mixture of truth and falsehood, where passions become the guide instead of revelation.

Third: "Ansar" and "Apostles" – The Positive Model of Balanced Nusra

In contrast to this deviation, the Qur'an offers us positive examples of true, balanced, and non-exaggerated victory.

The common characteristic of these true "supporters" is victory based on true faith, conscious understanding, and submission to God's command, without excess leading to exaggeration, or negligence leading to waste.

Fourth: Warning against exaggeration in religion - the eternal lesson from the model of "Christians"

The most important lesson we can draw from the experience of the "Christians" (in the perverted Qur'anic behavioral sense) is the stern warning against "exaggeration in religion." The Almighty said, addressing the People of the Book, including the Christians: "O People of the Book, do not exaggerate in your religion and do not say anything against Allah except the truth" (An-Nisa: 171). He also said: "Say, O People of the Book, do not exaggerate in your religion other than the truth, and do not follow the whims of people who have gone astray before, and have gone astray a lot, and have strayed from the same path." (The Table: 77).
Exaggeration is the transgression of belief or action, a dangerous entrance to Satan, often starting with good faith or excessive enthusiasm, but ending with deviation from the straight path. The Prophet (peace and blessings of Allaah be upon him) warned his ummah against exaggeration and said: "Beware of exaggeration in religion, for those who were before you destroyed exaggeration in religion."
The model of the "Christians" shows us how exaggeration in the sanctification of persons (even if they are prophets) can lead to their deification or attribution of divinity to them, and how exaggeration in interpretation or reliance on passions can lead to the creation of doctrines that God has given them authority.

Conclusion: Between Conscious Victory and Destructive Exaggeration

It should be pointed out that the Qur'anic term Christian may not necessarily mean everyone who belongs to Christ, and that there is a difference between "followers of Christ" who are monotheistic (who can be called "Christians" in a positive sense or "Muslims" of God), and "Christians" as a category or "sect" in which behavioral and doctrinal deviations have emerged (exaggeration, imitation, closure to a certain understanding).

It is important to distinguish, as some contemporary readings indicate, between faithful followers of Christ who have been based on monotheism, and the term 'Christians', which in some Qur'anic contexts may refer to groups or behaviors that deviated from this origin, falling into exaggeration or blind imitation. In essence, the Qur'an does not denigrate the message of Christ or his true followers, but rather the deviations that have occurred in it.

The distinction between the true victory of the religion of God, based on knowledge, insight and balance, and the blameworthy exaggeration that leads to polytheism and innovation, is of utmost importance to every Muslim and every Muslim community. The story of the "Christians" in the Qur'an, in contrast with the model of "Ansar" and "Apostles", provides us with a clear standard for this distinction. It is a call to adhere to the moderation and moderation that characterize this religion, and to beware of slipping into the "trap of passion" that may embellish falsehood in the form of truth, or exaggeration that may It begins in good faith and ends with a clear delusion. In the next article, we will review how these deviations can be manifested in dealing with the divine "book" itself.

Home Revelation: "The Book", "The Torah", and "The Injil" in the face of human distortion and the domination of the Qur'an

Introduction: The Light of Revelation and the Darkness of Passions

In tracing the journey of the Israelites and their interaction with the divine message, we reach the cornerstone of this relationship: the revealed books. The heavenly books are the embodiment of God's mercy and guidance to mankind, carrying light, exhortation and difference. However, these books, which were revealed as guidance, were not spared from the tampering of man's hand and the distortion of his thought, which constituted a constant challenge to the process of divine law. This article, based on a deep Qur'anic understanding inspired by contemporary analyses, reviews the nature of the "book" revealed to Moses, the "Torah", and " The Injil", then deals with the issue of distortion that affected it, and finally the position of the Holy Qur'an as the preserver and dominator of previous books.

First: The "Book" of Moses – Universal Principles and Founding Values

When the Qur'an speaks of the revelation revealed to Moses, it often uses the term "book" in general. According to Dr. Yusuf Abu Awwad, the "book" of Moses represents the grand principles, founding values, and holistic principles of faith and law. It is the universal divine constitution that contains the foundations on which God's religion is based. The Almighty said: "Moses brought us the Book, so do not be in the sight of meeting him, and we have made it a guide for the children of Israel" (Sajdah: 23). He also says: "And we wrote to him in the tablets of everything a sermon and a detail of everything" (Al-A'raf: 145). This "book" is the origin from which the detailed canons were later derived.

Second: "The Torah" – Practical Procedural Provisions for the Application of the "Book"

As for the "Torah", in the understanding provided by Dr. Abu Awad, it is not completely synonymous with the "book" that was revealed to Moses, but is closer to the procedural practical provisions and detailed legislation that were revealed to be ruled by the prophets who converted to Islam after Moses, especially to those who were guided. The Torah, in this sense, serves as the "executive regulations" of the parent "book."
This understanding is supported by the Almighty's saying: "We have revealed the Torah in which guidance and light are judged by the prophets who surrendered to those who guided, the rabbis and the pontiffs, with what they memorized from the Book of God and were martyrs on it" (Al-Ma'idah: 44). Notice how the prophets judge by the Torah "by what they have memorized from the Book of God", which indicates that the "Book of God" is the preserved origin, and the Torah is the tool of judgment derived from it.
The verses mention examples of these procedural provisions in the Torah, such as the provisions of retribution: "We wrote to them that the soul for the soul, the eye for the eye, the nose for the nose, the ear for the ear, the tooth for the tooth, and the wounds are retribution" (Al-Ma'id: 45), and the provisions of foods as in the context: "All food was a solution for the children of Israel, except what Israel forbade to himself before the Torah was revealed, say, and they brought the Torah, so recite it if you are sincere" (Al- Imran: 93).
This understanding shows that the Torah was not the monopoly of Moses alone, but was a working method for the prophets after him in applying the principles of the "book."

Third: "The Gospel" – Ratification, Mitigation and Confirmation of the "Book"

Jesus (peace be upon him) came with the "Injil", and the Gospel was not a founding book for a completely independent new law, but was:

Fourth: Distortion of Books – Human Betrayal of Divine Honesty

Despite this light and this guidance, these revealed books have not been spared from the hands of the frivolous and the whims of the perverts. The previous books of the Holy Qur'an, especially those in the hands of the Israelites, have been subjected to distortions, alterations and alterations, whether in addition, decrease or misinterpretation that depart from their places.
The Qur'an clearly indicates this distortion:

Fifth: The Noble Qur'an - the dominant and preserver of the final message

In light of this reality of distortion that affected previous books, the Holy Qur'an came as a final and dominant message. The Almighty said, addressing the Prophet (peace and blessings of Allaah be upon him): "And we revealed to you the Book in truth, believing what is in his hands from the Book and dominating it" (Al-Ma'idah: 48).

Conclusion: Honesty Responsibility and Ongoing Challenge

The journey of divine legislation through the "book", the "Torah" and the "Bible" to the Holy Qur'an is a journey full of lessons and lessons. It shows us God's generosity in bringing down His guidance, while at the same time revealing the weakness and susceptibility of human nature if it abandons fidelity and does not adhere to the right method. The issue of the distortion of previous books is not just a historical event, but a constant warning to every nation that has written a book of the danger of manipulating texts or subjecting them to whims. The Holy Qur'an, with God's protection of it, remains, It is the last and dominant reference, which invites us to a permanent return to the pure origins of revelation. In the following article, we will review other spectrums of deviation from this revelation, namely the "polytheist", "the Magi", and the "Sabians".

Beyond the "People of the Book": "polytheist", "Majusi", and "Sabians" in the balance of the Qur'an and the criterion of salvation

Introduction: Broadening the Perspective on Human Behavior

After reviewing in previous articles models of behavioral and intellectual deviation among groups of those who wrote the book ("those who guided" and "Christians" in the Qur'anic behavioral sense), the Holy Qur'an expands the circle of consideration to include other spectrums of humanity, with their diverse attitudes towards faith and divine message. These include the "polytheist" who embodies intellectual and doctrinal contradictions, the "Magi" who may represent aggressive societal behavior, and the "Sabians" who may be truth-seekers outside traditional religious frameworks. This article seeks to understand these Categories as presented by the Qur'an, and how the universal criterion of divine salvation deals with them.

When mentioning "Christians" among the categories that God separates them, or that have their reward if they believe and do good, it can be emphasized that what is meant here are those who fulfill the conditions of faith and good deeds, regardless of historical designation, and that God does not hold them accountable for deviations that they did not commit.

Objective: This distinction eliminates confusion, makes understanding more just and equitable, and is consistent with the universality of the Qur'an's message, which does not disparage the prophets or their faithful followers.

3. The concept of "religion" versus "religion":

First: The "polytheist" – the collector of contradictions and the owner of dual loyalties

In your previous analysis, you described the "polytheist" as representing a state of contradiction and duality, combining extremism in adhering to the old, and extremism in drifting behind the new, imposing his ideas without evidence, and falling into the "trap of fabrication" where he mixes truth with falsehood, believes in some writers and disbelieves in others. This is an accurate description consistent with the Qur'anic image of the polytheist.
Dr. Yusuf Abu Awwad adds another dimension when interpreting the verse that mentions "those who were involved" in the context of the categories that God separates them on the Day of Resurrection: "Those who believe, those who have guided, the Sabians, the Christians, the Magi and those who have been involved, God will separate them on the Day of Resurrection, for God is a martyr over everything" (Hajj: 17).
Dr. Abu Awwad believes that "those who have engaged" here may refer to those with dual loyalties that contradict the contract of safety and social peace. They may show belonging to the society in which they live, but at the same time they carry another loyalty (to a sect, party, or external entity) that they put ahead of the interest and security of society if interests conflict. This dual behavior is unacceptable to any social system that seeks stability and cohesion, as it must be the supremacy of the existing system of security and social peace. This understanding expands the concept of polytheism to include serious behavioral and social aspects.

Second: The "Magi" – a model of aggressive behavior that refuses to coexist?

Rather than projecting the term directly on the historical Zoroastrian religion, Dr. Abu Awwad offers a conceptual behavioral interpretation based on linguistic analysis. The word "Magi" goes back to the triple origin "tentacles", from which the "mug" of the thing i.e. taking it out of its mouth and rejecting it (words that are rejected). He believes that the "Majusi" in this Qur'anic context may refer to the person or group that "glorifies" others, i.e. rejects others and practices a kind of verbal or actual violence and aggression towards the members of society. With the spread of this hostile behavior (as the letter S, which indicates the prevalence), it is indicated.
With this understanding, the "Magi" is not merely a convert to a particular faith, but rather a hostile and hateful behavior that makes him unable to integrate into a society based on the message of security, peace and coexistence. Therefore, in the verse of Surat Al-Hajj, they are separated from other categories that may be covered by the community safety contract if they adhere to its terms.

Third: The "Sabians" – Seekers of Truth Outside Known Frameworks?

The Sabians are among the categories that have sparked wide debate among commentators. The word "Saba" means going from religion to religion, or money from the road. In the context of the verses that mention them with the believers, those who have guided and the Christians as groups that can receive reward and salvation if they meet certain conditions (faith in God, the Last Day and good deeds), Dr. Abu Awwad believes that the "Sabians" may represent those with different ideas, or seekers of truth who may not belong to the well-known heavenly messages (Judaism, Christianity, Islam)., but they sincerely seek to understand the truth and practice good deeds.
They may have a particular philosophical thought, a special moral system, or even theories that have nothing to do with the apostles directly. However, the Qur'an opens the door to salvation for them if the basic conditions are met:
"Those who believe, those who have been guided, the Christians and the Sabians, whoever believes in Allah and the Last Day and does good deeds, they have their reward with their Lord, and there is no fear for them, nor do they grieve" (Al-Baqarah: 62, and the same in the table: 69 with a slight difference in the "Sabians").
This understanding emphasizes the universality of divine mercy and the justice of the divine criterion, which does not favor a name or race, but looks at the reality of faith and action.

Fourth: The Comprehensive Criterion of Salvation – "Whoever believes in God and the Last Day and does good"

What is remarkable about the verses that mention these diverse groups (believers, converts, Christians, Sabians) is that they set one criterion for survival, reward, and not being afraid and sad: faith in God, belief in the Last Day, and good deeds.
Dr. Abu Awwad describes these verses as representing "the oldest, most eloquent and concise civil constitution ever found in history," because they establish a society based on:

  1. Belief in God (community safety contract): It is a faith that unites people on the basis of servitude to God alone, transcends ethnic or factional fanaticism, and guarantees equal rights and duties for all.

  2. Belief in the Last Day (just reward): This stimulates good deeds and fear of injustice, and makes man responsible for his actions.

  3. Good deed (the worldly criterion for judging individuals and societies): It is a positive and constructive behavior that benefits the individual and society.

This overarching criterion goes beyond formal designations and affiliations. The lesson is not the name given to the individual or group, but the fact of their faith and action. The groups excluded from this promise (such as the "Magi" and "those who were involved" in the context of the Hajj verse that speaks of separating them) are due to their behaviors that fundamentally contradict the principles of security, social peace and pure monotheism.

Conclusion: God's mercy extends to those seeking the truth, and His justice extends to deviants

The Qur'an's treatment of these diverse categories – polytheists, Majusi and Sabians – shows us the accuracy of the Qur'anic perspective in diagnosing human behavior in all its spectrum. It does not limit deviation to the traditional circle of the "People of the Book", but extends to all those who deviate from the path of pure monotheism or threaten social peace with their behavior. On the other hand, the door of hope and salvation is opened to every genuinely seeking the truth, and to every sincerely good worker, regardless of his classification or name, as long as he meets the basic conditions of faith. This invites us to go beyond Prejudices and consideration of the essence of man and his work, while adhering to clear Quranic standards in judgment and evaluation. In the next article, we will conclude this series by talking about the counter-model to all these deviations: the "true Muslim".

"The true Muslim" is the way of salvation and the guiding compass

Introduction: The Need for Role Model in Times of Turmoil

Over the course of previous articles in this series, we have delved deep into the Qur'anic narrative to explore multiple models of deviation from common sense and the right divine method. We have seen how the "Children of Israel" (in their broad Qur'anic sense as the first human society entrusted with carrying the message collectively) can fall into the trap of "the trap of tradition" and the "trap of passion", how "those who have guided" in their positive origin may deviate from them those who deviate towards closure, how the "Christians" may tend towards exaggeration, and how the "polytheist" combines Contradictions, the "Magi" may represent aggressiveness, while the "Sabians" remain truth-seekers. In the face of this diverse landscape of possible human deviations, the Qur'an offers us the counter-model, the ideal example, and the path to righteousness and salvation: the "true Muslim". This concluding article seeks to shed light on the features of this Qur'anic model, and how it represents the guiding compass in the midst of waves of passions and deviations.

The unity of "religion": "true Muslim" or "Islam" as the religion of all prophets "religion" with God is one (Islam), while "boredom" are human manifestations that may be right or wrong, and may deviate from this one "religion".

While God's 'religion' is Islam, which means surrender to truth and monotheism, the historical 'boredoms' that arose around the prophets' messages have witnessed, by human action, deviations that have led them to move away from this authentic 'religion'.

First: The meaning of "Hanifiya" and "Islam" – a return to the innate origin

The "true Muslim" is that person whose instinct is based on monotheism, surrendered to the command of God outwardly and inwardly, voluntarily and lovingly led to His law, and repudiated all forms of polytheism and deviation.

Second: "Abraham was neither a Jew nor a Christian, but a Hanifa Muslim" – transcending narrow affiliations

The Holy Qur'an presents the Prophet Abraham, peace be upon him, as the most prominent example of the true Muslim, and denies him the claims that both Jews and Christians (in their deviant concept) tried to attribute to them exclusively: "Abraham was neither a Jew nor a Christian, but he was a Hanifa Muslim and he was not a polytheist" (Al-Imran: 67).
This verse establishes an important principle:

Third: Characteristics of the true Muslim - balance, moderation and following the guide

Based on your vision that you put forward earlier, and on the totality of what is mentioned in the Qur'an and Sunnah, we can derive some basic features of a true Muslim:

  1. Devotion of worship to God alone: He singles out God Almighty in all kinds of worship, apparent and inward, and does not share anything with Him in His lordship, divinity, names and attributes.

  2. Following the shar'i evidence (Qur'an and Sunnah): He should not put his passions or personal opinion or the words of any of the people ahead of the words of Allah and the words of His Messenger (peace and blessings of Allaah be upon him). His approach is to surrender to the correct text and sound understanding.

  3. Balance between transmission and reason: enlightened by the light of revelation and uses his mind to understand, contemplate and apply it, without making the mind the ruler of transmission or transmission disrupts the mind in its proper field.

  4. Moderation and moderation: avoids exaggeration in religion and excess, as well as negligence and blameworthy indulgence. He walks on the straight path without inclination to the right or the left.

  5. Correct and comprehensive understanding of religion: He does not take some writers and disbelieve in others, but rather understands religion as an integrated system, and works with it in all matters of his life.

  6. Critical reflection and insight: Do not be led by common ideas or flashy calls without scrutiny or forethought. He weighs things with the balance of Sharia and reason.

  7. Innocence from polytheism and its people (in the doctrinal and behavioral sense): He disavows all manifestations of shirk and deviation, and does not support those who fight the religion of God, while maintaining justice and righteousness with peaceful non-Muslims.

  8. Good morals and good behavior: translates his faith and monotheism into practical behavior characterized by honesty, honesty, justice, charity and mercy.

  9. The constant pursuit of useful knowledge and good deeds: He realizes that faith increases by obedience and decreases by disobedience, so he is keen on what brings him closer to God.

Fourth: The true Muslim in the face of intellectual and behavioral polytheism

In contrast to the examples we have reviewed of the "polytheism of tradition" among some "those who have guided", the "polytheism of passion" and "exaggeration" among some "Christians", and the "polytheism of fabrication" among the "polytheist", the true Muslim stands on solid ground of monotheism and followers:

Series Conclusion: An Invitation to Return to the Tolerant Hanifiya

Our review of the stories of the Israelites and the different models of deviation in this series was not intended merely to diagnose or criticize, but rather to draw lessons and provide an alternative and method. "The true Muslim" is not just a label or a slogan, but a fact of faith and behavior, and an integrated way of life, representing the innate response to the call of monotheism brought by all the prophets.

The Israelites in the Qur'an, with their experiences and vicissitudes, are not just a bygone historical community, but, as we have repeatedly emphasized, a symbol of potential deviations that could confront any human being and any nation. When the Qur'an tells us their stories, it invites us to be vigilant and to take the "true Muslim" as an example.

Let us all strive individually and collectively to be among these Hanafi Muslims, who dedicate their religion to God, follow the truth wherever it is, and avoid polytheism in all its forms, visible and hidden, intellectual and behavioral. It is a call to return to the purity of instinct, the purity of monotheism, and the tolerance of Islam, which is the religion of our father Abraham, through which happiness is achieved in this world and salvation in the hereafter.
We ask Allah to make us a Hanafi Muslim, and to keep us on His straight path until we meet Him.

The Children of Israel in the Mirror of the Qur'an – an inexhaustible human lesson and a lesson for all humanity

Throughout this series of essays, we have strived to explore the depth of the Qur'anic treatment of the stories of the Children of Israel, not as discontinuous historical events, but as a mirror that reflects aspects of human nature, the challenges of faith, and the pitfalls of deviation that can face any nation and any individual at all times and places.

First: The most important lessons learned – beyond the historical narrative

We have repeatedly asserted that the "Israelites" in the Qur'an go beyond being a mere historical community. In many contexts, they are a living symbol of potential deviations from common sense and the right divine method. Through them, we learned about:

Second: Contemporary challenges – when history is repeated in new forms

The lessons of the experience of the Israelites are not trapped in the past. "Jewish", "Christian" or "polytheistic" behaviors – in the conceptual Qur'anic senses we have addressed, rather than in current ethnic or religious affiliations – can emerge in new guitars in our societies today:

These contemporary challenges make the study of the Qur'anic model of the Israelites an urgent necessity, not out of self-flagellation, but out of awareness and foresight.

Third: The Call to Awareness and Vigilance – The Qur'an is a Way of Life

If these deviations are possible, how can we survive? It lies first and foremost in a sincere return to the Holy Qur'an, a deep and conscious understanding of it, not just a superficial recitation or utilitarian selection. The Qur'an is not only a history book, but a way of life, offering us diagnosis and treatment, and charting the path of righteousness.
Awareness of the dangers, vigilance to Satan's entrances, and a correct understanding of the purposes of religion are our basic tools to avoid making the same mistakes that we have made.

Fourth: Hope for Reform and Return – The door of repentance is open

Despite the bleak picture of the deviations we have reviewed, the message of the Qur'an is essentially a message of hope and mercy. The door of repentance is always open to those who want to return, and the reform approach is clear to those who want to follow it. God Almighty is forgiving and merciful, accepts the repentance of penitents, and loves His servants to return to Him whenever their feet slip.
Just as the "Israelites" were presented as a model of deviation, so there are those who believe and are righteous, and among them are those who have set an example of good. When the Qur'an mentions their deviations, it does so to warn us and urge us to adhere to the right approach, not to close the doors of hope before us.

Final Word:

The journey of reflection on the Qur'anic stories of the Children of Israel is an endless journey, in every verse and in every story treasures of meanings and lessons await those who extract and contemplate them. We hope that this series has shed some light on aspects of these timeless lessons, and that it will be a catalyst for further research, reflection, and most importantly, more work and application in our individual and collective lives.
We ask God to make us among those who listen to the words and follow the best of them, and to guide us all to His straight path, the path of those who have been blessed with prophets, friends, martyrs and righteous, and the good of those who are companions.

Why the Children of Israel? Manifestations of intellectual and behavioral polytheism in the Qur'anic model

Introduction:
In our quest for a deeper understanding of the concept of polytheism in its many dimensions, which goes beyond idolatry to polytheism of thoughts, hearts and behaviors, the Holy Qur'an provides us with rich material for study and reflection on the stories of the Israelites. This intensive Qur'anic treatment of their biography and vicissitudes did not come in vain, but rather to provide the final nation and all humanity with a clear model, but a profound "case study", of how individuals and groups slip into the shafts of intellectual and behavioral polytheism, even after God has given them His bounty and knowledge of what has come to them. This article seeks To dissect some of the most prominent of these polytheistic manifestations in the behavior of the Children of Israel as portrayed in the Qur'an, to draw lessons and lessons from them.

1. Distortion of the word from its places: polytheism in dealing with the divine text
One of the most prominent forms of intellectual polytheism that manifested itself in the children of Israel is their dishonest treatment of the words of God revealed to them. The Almighty says: "Of those who have guided distort the word from its places" (An-Nisa: 46), and he also says: "Do you aspire to believe in you, and a group of them used to hear the words of God and then distort it after what they reasoned and they knew" (Al-Baqarah: 75).

2. Following the passions and putting them before the command of God: the trap of individual and collective will
Many of the deviations of the Israelites were associated with submitting their whims to God's clear command. "Whenever a messenger comes to you with what you do not like yourselves, you will be arrogant, and a team you will lie, and a team you will kill" (Al-Baqarah: 87).

3. Blind Intolerance of Inherited Traditions: The Trap of Tradition and Intellectual Rigidity
Fanatical adherence to inherited traditions, even if they contradict the clear truth of the prophets, was a prominent feature of the behavior of some Israelites. They protested against what their fathers were and rejected everything new, as in their saying: "And if they were told, 'Follow what Allah has revealed,' they said, 'We follow what our fathers have instructed us to do.'" (Al-Baqarah: (170) – Although general, the behavior of the Israelites often reflected it.

4. ingratitude of blessings and worship of the calf: polytheism in lordship and divinity
Despite the countless blessings that God has bestowed on the Israelites (deliverance from Pharaoh, manna and solace, blowing eyes out of stone), they often met these blessings with ingratitude and disbelief. They even worshipped the calf without God after God delivered them from Pharaoh and saw His great signs. "And when we promised Moses forty nights, and then you took the calf after him, and you are unjust" (Al-Baqarah: 51).

5. Blameworthy division and difference: polytheism in the unity of the nation and the method
After knowledge and evidence came to them, the children of Israel differed and dispersed, which is what the Qur'an warns against. "And do not be like those who dispersed and differed after the evidence came to them, and those have great torment" (Al-Imran: 105).

Conclusion: The Children of Israel as a Reflective Mirror of the Pitfalls of Humanity
The stories of the Israelites in the Qur'an are not just a history of a bygone people, but, as mentioned above, a profound "case study" of the pitfalls of the human soul. It shows us how intellectual and behavioral polytheism can permeate the lives of individuals and groups, even those that have received special divine care. It is a constant call for all of us, as Muslims and as human beings, to reflect on these stories in depth, and to beware of making the same mistakes. The happy is the one who preaches to others, and the Qur'an offers We have these sermons with the clearest and deepest meaning, perhaps remembering or fearing. In future articles, we will continue to explore other aspects of these timeless lessons.

  1. "Between the Concerns of the Message and the Challenge of the Pharaoh: An updated Remembrance in the Journey of Moses and His People towards Liberation"

Series Introduction:

In the name of Allah, the Most Gracious, the Most Merciful, and peace and blessings be upon the best of the Messengers.

The story of Prophet Moses (peace be upon him) and Pharaoh, as narrated in the Holy Qur'an, stands tall as one of the most prominent and richest divine narratives with lessons and lessons. It is not just historical facts of the past, but a renewed human journey, carrying with it the lights of guidance and the keys to understanding for every generation that seeks to draw wisdom from the help of revelation.

In this series of essays, we embark on a unique contemplative journey, in which we try to bring together the threads of two profound interpretations of this great story. We will dive into the depths of symbol and sign, inspired by the readings that see in the "staff of Moses" not just a material tool, but the divine "newspaper", the incomprehensible message that Moses carried the "worries" of comprehension and contemplation, and whose vitality and strength were manifested in his intellectual and spiritual journey.

At the same time, we will not lose sight of the political, social and moral dimensions that emerge from this story. We will explore the "pharaoh" as a recurring phenomenon of tyranny, analyze the politics of systematic oppression, and reflect on the responsibility of the individual and society in the face of tyranny, enlightened by visions that reveal the depth of the conflict between right and wrong in human reality.

Our goal is to provide an integrated reading, which sees in the journey of Moses (peace be upon him) not only a miracle that defies the laws of nature, but also a miracle of patience, wisdom, leadership, and in the face of internal and external challenges. It is an invitation for us today to contemplate the Qur'an in a living way, linking the depth of the text with the reality of life, and revealing to us how the divine message carries with it the light of understanding and the power of change.

We invite you to accompany us on this intellectual and spiritual journey, exploring together how a story from the past can illuminate the paths of our present and future.

  1. The wheel of Moses and the worries of the message: a new reading of "And what hastened you from your people, O Moses"

Verses (Taha 82-84): "And what hastened you away from your people, O Moses, he said, They are the first on my trails, and I hastened to you, Lord, that you may be satisfied."

In Surat Taha, as we stand contemplating the unique divine dialogue with Moses, peace be upon him, a profound question comes to mind about the nature and motives of the Prophet's "wheel". The superficial interpretation, which may see the word "first" as a mere sensory reference to a people following in his footsteps, seems to fall short of grasping the weight of the moment and the depth of the situation. Our approach, which invites us to dive into the seas of Qur'anic meanings, stripped of subsequent human additions such as tashkeel and hamz, and inspired by the authenticity of ancient manuscripts, leads us to A horizon that is wider in understanding.

When we strip the word "first" from its traditional context, and return it to what may have its origin in the first Qur'anic drawing "He said they...", "they" turns from a pronoun referring to people, to a word that carries with it a tremendous moral weight. They are the "worries" – those enormous burdens that the prophets and reformers carry on them. The concerns of the divine message by their nature "incomprehensible", as we will see later when we contemplate the symbolism of the "stick", the concerns of responsibility towards a people who suffered greatly under the weight of tyranny, and the worries of decisive confrontation with the tyrannical regime represented by Pharaoh.

Here, the lecture's visions are manifested that shed light on the "pharaoh" as a political phenomenon rooted in the history of mankind, a dictatorial regime that enslaves peoples, drains their energies, and suppresses right in the name of power. Moses' awareness of the reality of this regime, and of the historical mission entrusted to him to liberate his people and challenge this tyranny, is an integral part of his great "concerns". These worries are not mere fleeting thoughts, but fuel that pushes him, and perhaps hastens him, towards the source of strength and wisdom.

In this new context, the phrase "on my traces" takes on a deeper dimension than mere spatial dependence. It may be a correction or clarification of the relationship of these grave concerns to the journey of Moses (his impact). Do you read "or on my traces" in the sense that it is these multiple concerns – they understand the message, they are the leadership of the people, they are confronting the tyrant – that motivate his footsteps and influence his path? Or do you read "or not on my trace" in the sense that despite the weight of these concerns, they are not the only or direct factor that shapes his path and path?

This integrated understanding does not diminish the urgency, but rather gives it human and leadership depth. Moses' haste here is not a reprehensible haste, but an internal response to the pressure of enormous responsibility, an awareness of the enormous challenges that lie ahead, and an awareness that confrontation with the "pharaoh" requires preparation and drawing strength from God.

In the midst of all this, the supreme purpose that is not lost on the prophet's heart is revealed: "And the Lord hastened to you to be pleased." Seeking the approval of God Almighty is the compass that guides every step, and the essential engine that transcends all worries and transcends all considerations. No matter how great the challenges, no matter how hard the odds, the desire to please God remains the light that guides Moses on his arduous journey.

Thus, the divine dialogue transforms from a mere inquiry about the whereabouts of the people, to revealing the depths of the prophetic soul, and depicting the complex interaction between the prophet's awareness of the concerns of his universal message – intellectual, social and political – and his pure yearning for the satisfaction of his Creator. It is a wonderful Qur'anic painting that paints the image of a leader who carries the concerns of his nation and the concerns of his message, and seeks with them and with them towards a higher goal.

  1. The Hour to Come and the Breadth of the Soul: The Hidden Truth in "The Hour is Coming, I Almost Conceal It"

Verses (Taha 15-16): "The Hour is coming, I will almost hide it, so that every soul may be rewarded with what it seeks, so that those who do not believe in it and follow their desires will not repel you from it."

Following the dialogue about Moses' haste and the concerns of his message, these verses place this prophetic quest, and indeed the entire human endeavor, within a broader universal and ethical framework. "The hour is coming" is not just a prophecy of a distant future, but a certain reality, a divine law in force, which casts a shadow over every action and every intention. The Almighty's saying, "I almost hide it," adds to this fact a dimension of awe and depth. It is not necessarily intended to conceal the literal appointment, but may symbolize the accuracy of its divine balances, the depth of its mysteries that may be superficially incomprehensible, and the inevitability of its fulfillment regardless of the inattention of the unwary or the denial of the deniers. It is the moment of the supreme manifestation of divine justice, where "every soul may be rewarded with what it seeks".

"Pursuit" here is the keyword, it is the criterion on which the penalty is built. It is not merely the outward act separate from the intention, but the totality of man's movement in this worldly life: his hidden intentions, his declared and hidden actions, his tireless effort towards truth and justice, or his deviation towards falsehood and injustice. In the context of Moses' message, which is full of challenges and difficulties, this "quest" becomes the balance of his hard work, the patience of his people and, in turn, the tyranny of Pharaoh and the corruption of his fullness. Moses' quest is not only An individual quest for spiritual perfection or a deep understanding of the message, it is, as the lecture's visions indicate, a collective endeavor, a movement of change aimed at achieving justice on earth, and confronting the "pharaoh" regimes that enslave man and waste his dignity. The reward for this quest is twofold: victory in this world represented in the liberation of the people and the defeat of the tyrant, and a reward in the hereafter for everyone who is sincere in his quest.

The stern divine warning "Let those who do not believe in it repel you from it, and follow their whims and repent" acquires in this context profound political and social dimensions. Those who are "sad" about the truth of the day and through the truth are not only lost individuals, but also represent the organized forces, the political and social systems whose existence is based on the denial of the principle of responsibility and retribution. They are those who, as represented by Pharaoh and his regime, benefit from perpetuating injustice, unawareness, and spreading corruption, all in order to preserve their narrow interests and follow their authoritarian whims. "Fancy" here is not just a transient psychological tendency, but a way of life, an intellectual and behavioral system that stands in contrast to the pursuit of truth and justice, a path that, if taken by the individual or followed by the nation, inevitably leads to "apostasy" – destruction in this world and loss manifested in the hereafter.

These verses, with their emphasis on the inevitability of the "hour" and the precision of the "penalty for striving", establish the principle of individual and collective responsibility. It is a constant reminder to Moses, and to all who walk on his path, that every step is calculated, every effort is observed. It is the certainty of standing in God's hands that gives human endeavor its true value, and protects it against the temptations of "passion" and the obstacles of "those who stand back" from God's path. It is a call to stand firm on the truth and to continue to strive for positive change, no matter how challenging and how long it takes.

  1. Moses' Stick with the Right Hand: The Symbol of the Divine Message and the Challenges of Understanding in "And What Is That in Your Right Hand, O Moses"

Verses (Taha 17-18): "And what is this in your right hand, O Moses, he said, it is my rod, on which I will lean and shake it on my sheep, and I will have other purposes in it."

In this majestic scene of Moses' encounter with his Lord at the Holy Valley, after the establishment of the principle of pursuit and retribution, the divine dialogue moves on to a seemingly simple question, but carries with it profound symbolic dimensions: "What is this in your right hand, O Moses?" It is not just a reference to a material instrument, but an invitation to reflect on what the prophet carries, and what power and responsibility this mobile represents. The "oath" here, as is customary in symbol parlance, may refer to power, power, choice, and covenant. What did Moses choose to carry with his right hand, and what is the nature of this instrument that will be central to his message?

Moses' answer, "He said, 'She is my stick'," goes beyond the meaning of the traditional wooden stick in our esoteric commentary, which draws inspiration from the authenticity of the Qur'anic text before subsequent additions. It is, as Ihab Hariri's approach puts it, the divine "newspaper" or "hadith" – that written message he received from his Lord, which is not an easy thing, but is "something incomprehensible", full of profound meanings that require effort to derive.

Moses' actions towards this "stick/newspaper" reveal the nature of his interaction with this heavy revelation, and acquire rich symbolic meanings when combined with social and political visions:

This unique landscape establishes a new understanding of the nature of revelation and the role of the prophet. Revelation is not just a passive reception of a set of commands and prohibitions, but rather a dynamic process of interaction, an intellectual, spiritual, and practical effort by the Prophet to deal with the divine text, derive its treasures, overcome the challenges of understanding it, and then translate this understanding into a tangible reality in the life of the individual and society. The "rod" at the right hand of Moses is a symbol of this noble challenge, of this great responsibility, of this holistic approach that links faith and action, between spiritual understanding and social change.

  1. Throwing the Wand and the Snake of Pursuit: The Manifestation of Truth and the Struggle of Understanding in "Throw It And So It Is Alive Seeking"

Verses (Taha 19-21): "He said, Cast it down, O Moses, and cast it down, and if it is alive and seeking, he said, Take it and do not be afraid, we will restore it to its first biography."

After Moses (peace be upon him) revealed the nature of his "staff" as a divine message with deep meanings and multiple purposes, the direct divine command comes: "He said, Cast it, O Moses." This "diction" goes beyond simply throwing a physical object on the ground. In the context of the "stick" as the divine "newspaper" or "hadith" that carries with it the challenges of understanding and application, the "recitation" here may symbolize several complementary meanings: It is putting this message forward and presenting it publicly, or presenting it as an argument against falsehood, or perhaps diving into its depths and confronting its difficulties directly without hesitation or shame. It requires courage, trust in God, and a willingness to face the consequences of this proposition.

When Moses responded to the divine command "and threw it down", the divine surprise or transfiguration was: "Therefore she is alive and seeks". This transformation, which our esoteric approach refuses to interpret as a purely material transformation into a creeping snake, acquires rich symbolic dimensions. The "serpent" here does not represent an animal being so much as it symbolizes the vital power inherent in the divine message itself. They are the profound meanings that, when contemplated and "thrown" into the arena of thought and reality, "revive dead hearts", awaken inattentive consciences, and push for action and change. As the interpretation of "shaking like a jinn" has indicated, it may also symbolize "subconscious" (inner or hidden) meanings that initially seemed confusing or disturbing to Moses when confronted, but in fact carry power and influence.

Describing it as "seeking" emphasizes this dynamism and dynamism. The divine message is not a static text or a set of purely theoretical ideas, but rather an active, living, and influential force that seeks in souls and minds, interacts with reality, and aims to bring about a radical change in the life of the individual and society. In the political and social context highlighted by the visions of the first lecture, this "serpent seeker" represents the power of truth when it is put forward and presented boldly in the face of the "pharaoh" regimes and their false structure. It is the power of the divine Word and the True and Omnipotent Principle. To refute the arguments of tyrants and expose the falsity and deception of their magic, as will later be manifested in Moses' confrontation with Pharaoh and his magicians.

The second divine command, "Take it and do not be afraid," is to exhort Moses to confront this vital force emanating from the message, or these profound meanings that may seem confusing at first, with fortitude, courage and ownership. Fear here may be natural in the face of the greatness of the message, or fear of the difficulty of fully comprehending it, or even fear of its powerful impact and the challenges of applying it in a complex reality. But divine reassurance comes to remove this fear and give Moses confidence.

"We will bring her back her first biography" holds the promise of reassurance and empowerment. The "first biography" of the stick/folio may be its status as a written text before its vitality and latent power of "recitation" and reflection are manifested. Or it may mean that Moses, having overcome his initial fear and deeply understood this power, will have the ability to control this "seeker serpent"—the manifested power of truth—and direct it to be an instrument of construction and guidance, not just a disturbing or frightening force. This suggests that the intellectual challenge can be overcome, and that difficult meanings can be assimilated and employed positively. In the social context, this means that the power of truth, though initially shocking or seismic to systems of falsehood, can be employed to build a society of justice and freedom.

These verses brilliantly illustrate how the divine text, when "delivered" and deeply contemplated, reveals its vitality and immense power inherent in it. Dealing with this power requires courage and trust in God, and that God Almighty gives strength and empowerment to those who sincerely seek to understand and act upon their mission, not only on an individual level, but also in the wider arena of conflict between right and wrong.

  1. The White Hand and the Great Verses: The Manifestations of Contemplation and the Power of Argument in "Join Your Hand to Your Wing" and "Let Us Show You From Our Great Signs"

Verses (Taha 22-24): "And join your hand to your wing, and it will come out white without any evil other verse, to show you from our great signs, go to Pharaoh, for he is overwhelmed."

After Moses (peace be upon him) witnessed the manifestations of his "staff" as a living and seeking divine message, and after he was commanded to face its challenges with confidence and courage, another verse comes to provide him with more strength and insight: "Join your hand to your wing, and you will come out white without the evil of another verse." This divine guidance, like the previous one, goes beyond in its depth the literal meaning of a simple bodily act. It marks another stage in Moses' preparation for his enormous task, one in which the fruits of contemplation and the power of argument are manifested.

The purpose of these symbolic experiences, and of these successive verses, is evident in the Almighty's saying: "Let us show you from our great signs." The "great signs" here are not just physical paranormal momentarily pleasing attention, but the great truths, deep knowledge, and shining proofs that are evident to those who contemplate God's message with sincerity and sincerity, and to those who adhere to its righteous approach. It is the strength of logical argument, clarity of vision, and steadfastness of heart that God gives to His prophets and apostles. In a broader context, these "great verses" also include the ability of God Almighty to uphold the truth and its people, defeat falsehood and its helpers, and change the balance of power in the unjust political and social reality. They are verses that manifest themselves in the souls (by purifying Moses and preparing him intellectually, spiritually and morally) and in the horizons (by enabling him to confront Pharaoh and challenge his regime).

With these spiritual, intellectual, and moral tools – the "stick/newspaper" that reveals its vitality and power when contemplating and putting it into reality, and the "white hand" that represents a clear understanding and a pure and irrefutable argument – Moses (peace be upon him) is commanded with the greatest task, with decisive confrontation: "Go to Pharaoh, he is overwhelmed". He is now provided not only with the divine message, but with the profound ability to understand it, with the insight to present it as an irrefutable argument, and with fortitude to confront tyranny with all his might.

This coherent interpretation of the verses presents Moses' journey with revelation as a comprehensive process of preparation: intellectual, spiritual, moral, and political. Where the "stick" is the divine text full of cognitive and practical challenges, and the "fire" (in his first meeting) is the difficulty and awe of this challenge, and the "white hand" is the fruit of deep reflection and access to the pure truth and argumentative power, all of which was not an end in itself, but rather a preparation to confront the "pharaoh" and change the reality of injustice and tyranny, and establish the balance of justice and premium on earth.

The White Hand and the Great Verses: The Manifestations of Contemplation and the Power of Argument in "Join Your Hand to Your Wing" and "Let Us Show You From Our Great Signs"

Verses (Taha 22-24): "And join your hand to your wing, and it will come out white without any evil other verse, to show you from our great signs, go to Pharaoh, for he is overwhelmed."

After Moses (peace be upon him) witnessed the manifestations of his "staff" as a living and seeking divine message, and after he was commanded to face its challenges with confidence and courage, another verse comes to provide him with more strength and insight: "Join your hand to your wing, and you will come out white without the evil of another verse." This divine guidance, like the previous one, goes beyond in its depth the literal meaning of a simple bodily act. It marks another stage in Moses' preparation for his enormous task, one in which the fruits of contemplation and the power of argument are manifested.

The purpose of these symbolic experiences, and of these successive verses, is evident in the Almighty's saying: "Let us show you from our great signs." The "great signs" here are not just physical paranormal momentarily pleasing attention, but the great truths, deep knowledge, and shining proofs that are evident to those who contemplate God's message with sincerity and sincerity, and to those who adhere to its righteous approach. It is the strength of logical argument, clarity of vision, and steadfastness of heart that God gives to His prophets and apostles. In a broader context, these "great verses" also include the ability of God Almighty to uphold the truth and its people, defeat falsehood and its helpers, and change the balance of power in the unjust political and social reality. They are verses that manifest themselves in the souls (by purifying Moses and preparing him intellectually, spiritually and morally) and in the horizons (by enabling him to confront Pharaoh and challenge his regime).

With these spiritual, intellectual, and moral tools – the "stick/newspaper" that reveals its vitality and power when contemplating and putting it into reality, and the "white hand" that represents a clear understanding and a pure and irrefutable argument – Moses (peace be upon him) is commanded with the greatest task, with decisive confrontation: "Go to Pharaoh, he is overwhelmed". He is now provided not only with the divine message, but with the profound ability to understand it, with the insight to present it as an irrefutable argument, and with fortitude to confront tyranny with all his might.

This coherent interpretation of the verses presents Moses' journey with revelation as a comprehensive process of preparation: intellectual, spiritual, moral, and political. Where the "stick" is the divine text full of cognitive and practical challenges, and the "fire" (in his first meeting) is the difficulty and awe of this challenge, and the "white hand" is the fruit of deep reflection and access to the pure truth and argumentative power, all of which was not an end in itself, but rather a preparation to confront the "pharaoh" and change the reality of injustice and tyranny, and establish the balance of justice and premium on earth.

  1. "The Pharaoh" and Social Responsibility: Insights from Mr. Yasser Al-Adriqawi's lecture on the story of Moses

The story of the Prophet Moses (peace be upon him) and Pharaoh, as described in the Qur'an, provides rich material for reflection that goes beyond historical narrative to become a mirror that reflects human struggles and recurring social and political issues. In this context, Mr. Yasser Yasser Al-Adriqawi's lecture offers deep insights from which vivid lessons are drawn regarding the nature of tyranny, individual and collective responsibility, and the importance of awareness in the face of injustice.

1. "Pharaoh" as a recurring political phenomenon:

One of the central concepts in Mr. Yasser Al-Adirqawi's proposal is that the "pharaoh" is not just a historical person, but a political phenomenon and a dictatorial regime that is repeated through the ages in different forms. Pharaoh is the archetype of a tyrant who enslaves his people, exploits his powers, and imposes his power by force and oppression. The Qur'an's emphasis on the details of this story beyond many rituals emphasizes the importance of absorbing this historical and political lesson, and cautioning against repeating the models of the "pharaoh" at any time and place. This understanding makes The story of Moses is not just a story from the past, but a living case study in political sociology.

2. Interpret "slaughtering their sons and reviving their wives" as systematic repression:

Mr. Yasser Al-Adirqawi goes beyond the direct literal interpretation of Pharaoh's policies. The phrase "slaughter their sons and revive their women" is not limited to the physical killing of males and the retention of females, but extends to systematic repression and the depletion of society's energies.

This interpretation reveals the totalitarian nature of tyranny that not only physically oppresses, but seeks to destroy the intellectual, moral and social structure of society.

3. Individual and collective responsibility in the face of tyranny:

The lecture emphasizes that the responsibility in the face of the "pharaoh" does not lie with the prophet or the leader alone, but is an individual and collective responsibility.

4. The "Hour" and the Quest for Justice:

When talking about the "hour" and the penalty, the lecture links this concept to the practical quest in the world.

5. The importance of awareness and differentiation between right and wrong:

The story of Moses, including miracles and dialogues, aims to awaken consciousness among the Israelites and of all humanity.

Conclusion:

Through these visions, Mr. Yasser Yasser Al-Adirqawi provides a vivid and realistic reading of the story of Moses and Pharaoh, making it a source of inspiration and a guide for action for societies seeking freedom from injustice and tyranny. It is a call to understand the "pharaoh" as a continuous phenomenon, to take individual and collective responsibility in confronting it, to adhere to the values of truth and justice and to strive tirelessly to achieve them on the ground, inspired by Moses' fortitude and certainty in God's promise. These political, social and moral lessons remain of great importance in every age, and make the Holy Quran A book of guidance for life in all its aspects.

Series Conclusion:

At the end of this contemplative journey in the Qur'anic Book of Exodus by Moses, we hope to have shed some light on new and profound aspects of this timeless story. Through these articles, we have sought to weave the threads of an integrated understanding that combines the symbolism and intellectual depth of the text with its political, social and moral realism.

We saw how the "staff of Moses" was not just a tool, but a symbol of the divine message, with the challenges of its understanding and the power of its influence. We have witnessed how Moses' "worries" were not limited to the difficulties of contemplation, but extended to the burden of responsibility towards his people and the decisive confrontation with the "pharaoh" as a deep-rooted tyrannical regime.

We have learned that the journey of Moses is the journey of every human being who seeks truth and freedom, a journey that requires courage to confront the inner "fire"—the fire of doubt or difficulty of understanding—and courage to confront the external "fire"—the fire of tyranny and tyranny. The "white hand" is not only a sensory miracle, but also a symbol of the purity of argument, clarity of vision, and the power of principle with which advocates of truth are armed.

The story of Moses and Pharaoh, with this renewed understanding, remains a living school that teaches us that faith is not just a heartfelt belief, but a tireless pursuit, a deep reflection, and a continuous work for justice and human dignity. We have learned that the divine message, though seemingly "incomprehensible", carries with it a "living and seeking" force capable of transforming souls and societies.

We hope that this reading has moved us to reflect deeper on the Book of God, and that we will be inspired by the biography of Kalima Moses, peace be upon him, the strength and wisdom to face the challenges of our time, and strive to be among those who carry the message of truth consciously and responsibly, contributing to building a world where the values of justice and mercy brought by the messages of heaven prevail.

God is behind the intention, and He guides the way.

Rereading Quranic Concepts: A Vision that Transcends Letter to the Soul and Thought

In these points, the speaker presents an interpretive and symbolic reading of a number of concepts and terms contained in the Holy Qur'an or related to the religious context, trying to go beyond the traditional literal or material understanding, and move towards deeper intellectual, spiritual and cognitive dimensions. This reading, although it may differ from the prevailing interpretations, calls for reflection, renewal and the application of reason in understanding the religious text and applying it in the changing reality of life.

The following is a presentation of these concepts with the speaker's vision:

  1. Changing the qibla (qibla of thought): It is not just changing the geographical direction of prayer from Jerusalem to the Kaaba, but rather a symbol of the need to change the "intellectual", doctrinal and scientific "qibla".The believer and society should not stagnate at a certain intellectual orientation, but should be prepared to change their direction towards what is more deserving, more correct and more beneficial based on the development of awareness and understanding. Sticking to the old qibla (ideas that have been inherited or proven useless) hinders progress. This change and evolution is part of the dynamics of Islam itself.

  2. New Mosques (Spaces of Renewed Thought): The mosque is more than just a building for prayer. It is an intellectual and spiritual space that represents the ideas, visions and values that society believes in and gathers on. "New mosques" are those that carry renewed and evolving ideas and visions, interact with the challenges and problems of the times, offer enlightened solutions inspired by the spirit of Islam and its lofty purposes, and confront stagnation and backwardness instead of consecrating it.

  3. The seventh month - Rajab (symbolism of reception and hearing): symbolically links the seventh month (Rajab) with the beginning of the formation of the sense of hearing in the fetus, to symbolize the importance of preparing to "hear" new ideas and renewed divine revelation. It is an invitation to open the inner ear to the "pulse of heaven", and not to be satisfied with the ancient heritage. It is a month of intellectual and spiritual preparation for the floods of Ramadan (which represents the pinnacle of elevation).

  4. Spiritual current (the driving force towards change): It is the internal moral and intellectual force that moves individuals and societies towards development, advancement and positive change. The weakness of this current leads to resistance to new ideas, clinging to the old, stagnation and backwardness. Strengthening this current is through science, knowledge, reflection and acclamation.

  5. Potential difference (spiritual motivation): Metaphor from physics, the "spiritual potential difference" represents the gap between the current spiritual and intellectual state of an individual or society, and the desired ideal state. It is this difference that creates the motivation and motivation to strive for development and perfection. Poor effort difference (satisfaction with reality, absence of spiritual ambition) leads to resistance to change and new ideas.

  6. Bifurcation (the necessity of intellectual diversity): It is the branching and diversity of ideas, visions and approaches to reach a deeper and more comprehensive understanding of the truth. It is a call to reject unilateralism and closure in thinking, and openness to different opinions and points of view to extract the best, which paves the way for reaching the Ramadan (peak of elevation) with renewed energies and ideas.

  7. Zodiac (stages of spiritual advancement): Beyond being just an astronomical constellation, to symbolize stages and maqamat in the journey of spiritual, intellectual and cognitive development. It is an invitation to the constant pursuit of elevation in this spiritual "zodiac", and not to stop at a certain stage, while emphasizing that this spiritual elevation is more important and lasting than just material progress.

  8. Patristic wine (the limitations of inherited thought): It is not intoxicating material wine, but rather rigid and backward ideas and beliefs inherited from parents and grandparents without scrutiny or criticism. The speaker considers it more dangerous than material wine because it intoxicates the mind, corrupts it and prevents it from thinking properly and progressing. Freedom from them is a necessity to adopt new and evolving ideas.

  9. The Arabic tongue shown (a method of understanding and a system of thought): It is not just a language of communication, but rather an intellectual and methodological system that carries with it a special way of understanding the universe and life. Understanding the Islamic religion correctly requires a deep understanding of this "tongue" with its cultural and intellectual implications and contexts, and transcending the superficial literal translation of texts.

  10. The Last Day (Responsibility for the Present Moment): An expansion of the concept of the Day of Resurrection to include every day and every moment. Every day that passes is another "day" in which we are held accountable for the past, and accountable for our actions and decisions. It is an affirmation of constant responsibility and the need for constant repentance and change, not just waiting for a distant day of reckoning.

  11. Spiritual water (food for bright thoughts): It is not physical water, but bright thoughts, useful sciences, true knowledge, and wisdom that nourish the soul and mind and give them life and growth. The speaker considers it more important than physical water because it revives hearts and minds. Searching for it and pursuing it is a necessity to elevate.

  12. The sun of knowledge (the light of knowledge and guidance): It is science and correct knowledge that illuminates the paths of life and removes the darkness of ignorance, illusion and blind imitation. Its importance exceeds that of the physical sun because it guides man to the right path and to understand himself and his Creator. Following it and walking in its light is a necessity.

  13. Cognitive land (internal structure of ideas): It is the internal space in the human mind and heart that is formed from his thoughts, beliefs, values and principles. The speaker calls for continuous work to "change" this land, purify it and cleanse it of impurities and outdated and backward ideas, so that it will be a fertile ground capable of spiritual and intellectual development.

  14. Kneeling as a search (humility and scrutiny): goes beyond physical bending to represent a state of examination and scrutiny of ideas and beliefs, and the diligent search for the best and right. It is a search for a pure "spiritual tide" that nourishes the soul. It also represents a state of scientific and cognitive humility, and a recognition that no matter how old man is, he is still a seeker of truth.

  15. Prostration to the best (submission to the truth): It is not just putting the forehead on the ground, but it is a symbol of recognition of the truth and submission to the truth and the best when it appears, even if it is contrary to whim or inherited ideas. It is a necessary step in the process of spiritual and intellectual development, requiring impartiality and courage.

  16. Strife (clash of ideas and values): It is not just a physical conflict or fight, but more deeply a conflict of conflicting ideas, beliefs and values. Real strife is falling into wrong and misleading ideas. Surviving them requires awareness, discernment, the ability to differentiate between right and wrong, and steadfastness to the right principles.

Conclusion:

These concepts present a dynamic and renewed vision of the Islamic religion, based on the spiritual, intellectual and cognitive dimension. It is an explicit call for renewal, the rejection of inertia, the realization of reason, openness to the vast horizons of science and knowledge, and the constant pursuit of spiritual and intellectual advancement. It presents Islam not as a set of rigid rituals or inherited ideas, but as an integrated, renewed, timeless and space-ready way of life, constantly calling man to think, evolve and approach the truth.

Certainly, these three important articles can be drawn from the text on the "authenticity of the Qur'an" to be added to the chain or form a separate sub-string. Here's a suggested wording for each:

The Human Caliphate Project: The Purpose of Existence and the Tool of Investigation (Qur'an)

Introduction: Why are we here?

Since eternity, man has questioned the purpose of his existence on this earth. Are we created in vain? Or does our existence have a higher purpose and a greater project? The Qur'an provides a clear and central answer to this existential question, which is the concept of "caliphate". This article explores this "great human project" as presented by the Qur'an, and how the Qur'an itself is not just a religious book, but the essential tool and guide for the successful realization of this project.

1. Announcement of the project: "I am making a caliph on earth":

The beginning was a supreme divine decree announced to the Most High: "When your Lord said to the angels, 'I will make a caliph on earth... ﴾ (Al-Baqarah: 30). This caliphate is not just domination or rule, but rather a mission and honesty, which means that man is God's agent and representative in building the earth, establishing justice and achieving good in it according to the divine method.

2. The starting point and the angels' questioning:

Angels Wonder ﴿... Do you make someone corrupt in it and shed blood... (Al-Baqarah: 30) does not represent an objection, but rather reveals the starting point of the human condition. He is a being who has the power to choose between good and evil, between reform and corruption. It carries with it the potential to descend into a "primitive and brutal" state (as Aladdin Bab Bakr describes it), but it also carries the potential for elevation and transcendence.

3. Project Purpose: Towards Praise and Sanctification:

The ultimate goal of this project, and the fate that man must seek, is evident in the response of the angels themselves. We praise your praise and sanctify you... ﴾ (Al-Baqarah: 30). The goal is to move man from a state of potential corruption and bloodshed to a state of knowledge of the laws of the universe and the laws of creation (the laws of God), harnessing and using them in a way that leads to praise God (showing His greatness and grace through our creativity and urbanization) and sanctification for Him (honoring Him and singling Him out in worship). This advancement does not take place all at once, but through cumulative learning that requires effort and time.

4. The Qur'an as a tool and guide for the caliphate:

How does man achieve this elevation and carry out the task of succession? Throughout history, God has provided humanity with aids and tools such as sending messengers and bringing down books. The Holy Quran represents the culmination of these aids and tools. It is not just a book of worship, it is:

Conclusion:

The purpose of man's existence is not absurd, but a great project: the caliphate on earth, that is, its construction and the administration of justice in it according to God's method, and the elevation from the possible state of corruption to the state of praise and sanctification through knowledge and good deeds. The Holy Quran is the great divine instrument and permanent guide given to us for the successful realization of this project. Understanding this purpose and role of the Qur'an changes our view of it and how we deal with it.

Rites as Tools of Caliphate: Reunderstanding Prayer and Fasting

Introduction:

Devotional rites in Islam, such as prayer and fasting, are often seen as mere duties and rituals performed either out of fear of reward or out of fear of punishment. This understanding, although it carries part of the truth, may empty these rituals of their true depth and of their effective role as practical tools that help man in his journey and in achieving his primary mission: the caliphate on earth. This article calls for a re-understanding of prayer and fasting not as abstract burdens or duties, but as tools of empowerment and facilitation that God has given us to carry out our mission to the fullest.

1. Critique the understanding of duties as "satisfying a divine need":

The prevailing understanding sometimes portrays worship as if God needs it (may God be exalted for that), or as a tax that we pay. This perception dwarfs the greatness and absolute richness of the Creator. The Qur'an affirms that the benefit of worship accrues to man himself: ﴿... And whoever is recommended is purifying himself... ﴾ (Fatir: 18), ﴿... Whoever gives thanks is thankful for himself... ﴾ (Ants: 40).

2. Prayer: a tool of communication, duration, and strength:

Rather than viewing it as abstract movements or a heavy duty, prayer can be understood from the perspective of "instruments of succession" as follows:

3. Fasting: Purification, cleansing and enabling tool:

Fasting, too, goes beyond simply abstaining from food and drink to become a powerful tool for man in his mission:

4. Transcending fear towards understanding and utility:

When we understand rituals as God-given enablers and facilitations for our own good and to help us in our mission, our relationship with them changes. We perform them not only out of duty or fear of punishment, but with understanding, awareness and a desire to benefit from their great benefits in the journey of succession and advancement.

Conclusion:

Re-understanding rituals such as prayer and fasting from the perspective of human aids in the "caliphate project" frees them from being mere rituals or heavy duties. They become practical means given to us by God to cleanse our bodies, purify our souls, strengthen our spirits, and facilitate our task of building the earth and administering justice. This understanding makes us accept it with love, understanding and longing, realizing that it is from the fullness of His mercy and favor to us.

The Voice of Reality: How did the Qur'an address the early contemporaries and provide credibility?

Introduction:

An important question that may arise is: How did the early people believe in the message of the Prophet Muhammad (peace and blessings of Allaah be upon him) before the Qur'an was revealed, and without relying on the physical and sensory paranormal that was given to some of the previous messengers? Was it just blind faith or influenced only by the character of the Prophet? A deep analysis of the historical context and the first verses that were revealed, as put forward by engineer Alaeddin Bab Bakr, reveals that the Qur'an provided practical and realistic "credibility". For the first interlocutors, he touched their lives and problems directly, and provided them with an explanation, solutions and real change.

1. Analysis of the reality of Makkah before the mission:

To understand how the Qur'an addressed reality, we must understand the nature of this reality:

2. How the first verses addressed this reality (assuming the logical order of reporting):

The first verses and surahs that were revealed were not just theoretical words or abstract preaching, but directly addressed this painful reality and offered an alternative and credibility:

3. Result: Realistic credibility as a reason for faith:

These early Qur'anic messages were not just beautiful words, but were credible to the reality of people; they accurately diagnosed the diseases of their society, exposed the falsity of the dominant elite, broke the system of fear and misinformation, provided practical solutions to their problems, and opened the door for them to hope and liberation through direct contact with the one just and merciful God. It is this realistic credibility and direct conformity with their lives and problems that drew people to the message and made them follow the Prophet (peace and blessings of Allaah be upon him) with confidence, even before the revelation of the Qur'an was completed or the physical paranormal was seen. I have They found in the Qur'an an explanation of their lives and a way to their salvation.

Conclusion:

Understanding how the Qur'an addresses the reality of early contemporaries reveals an important aspect of its "credibility". Their faith was not merely a metaphysical belief, but the result of a vivid interaction with a message that touched their reality, diagnosed their pain, offered them a practical alternative and realistic solutions, and gave them a sense of liberation, dignity and empowerment. This confirms that the Qur'an is not a book separate from reality, but rather a light that interacts with every reality, exposes its falsity and guides its reform.

The concept of worship in Islam: comprehensiveness and depth beyond rituals

Worship is the essence and purpose of Islam, and it is the close bond that binds the slave to his Lord. But the concept of worship in Islam goes far beyond performing well-known rituals and rituals such as prayer, fasting, zakat and pilgrimage. It is a comprehensive, broad and profound concept that extends to all aspects of a Muslim's life and forms the essence of his human existence.

Comprehensive worship for all walks of life:

Worship in Islam is not confined to the mosque or at specific times. Rather, it is a complete way of life, guiding the Muslim at every moment of his day. Worship includes:

Worship is the goal of human existence:

The text indicates that worship is "the end of human existence," meaning that God created man for a great purpose, which is to worship him alone and has no partner. Worship is not just an obligation imposed on man, but the secret of his existence, the purpose of his creation. Through worship, man achieves his human perfection, elevates himself to the highest degrees, and obtains the approval of God Almighty in this world and the hereafter.

The order of worship and the correct approach to it:

Worship in Islam is not left to personal passions or judgments. Rather, it is an order from God Almighty, which a Muslim must abide by, and perform according to the correct approach shown by God Almighty and His Messenger (peace and blessings of Allaah be upon him). The correct approach to worship boils down to two basic things:

  1. Devotion to God Almighty: Worship must be pure for the sake of God Almighty, and does not mean hypocrisy, reputation or worldly interest. Sincerity is the spirit of worship and its acceptance with God Almighty.

  2. Follow-up to the Prophet (peace and blessings of Allaah be upon him): Worship must be in accordance with the Sunnah of the Prophet (peace and blessings of Allaah be upon him) in its manner, conditions and pillars. The Prophet (peace and blessings of Allaah be upon him) is the role model for Muslims in everything, including worship.

The importance of understanding the correct approach to worship:

Understanding the correct approach to worship and applying it in life is of paramount importance:

In conclusion:

The concept of worship in Islam is a rich and integrated concept, encompassing all aspects of a Muslim's life, and aims to achieve the goal of human existence, which is to worship God alone without a partner. In order for worship to be acceptable to Allah the Almighty, it must be pure to His honorable face and in accordance with the Sunnah of His Prophet (peace and blessings of Allaah be upon him). We ask Allah, may He be exalted, to bless us with a correct understanding of worship, and to reconcile its performance in the manner that pleases Him, as He is the guardian of that and is able to do so.

"We" in the Holy Quran

The plural "we" in the Qur'an does not refer to God Almighty, but rather to another entity, the soul (Gabriel and Michal, peace be upon them).

1. Allah SWT speaks of Himself in the singular "I" and not in the plural "we" when He refers to Himself directly.

2. The plural form "we" in some verses cannot belong to God, because it is used in contexts unworthy of God's transcendent self.

3. The plural "we" speaker is the Spirit (Gabriel and Michal, peace be upon them), a separate entity from God, carrying out His command and sending angels.

4. "We" in the Qur'an refers to Muthanna and not the real plural, because the intended spirit are Gabriel and Michal, peace be upon them.

5. The Spirit (Gabriel and Michal) are obedient servants of God, and "our servants" in some verses refer to the servants of the Spirit and not directly servants of God.

6. The Spirit (Gabriel and Michal) have a limited knowledge of God, and they record the deeds of the servants and bear witness to them.

7. Gabriel (peace be upon him) is the "Lord" of the angels and the guardian of what Allah has enabled him to do, but true worship is for Allah alone.

Abstract:

The text proposes an alternative interpretation of the plural "we" in the Qur'an, arguing that it refers to the soul (Gabriel and Michal) as two entities separate from God, but charged with carrying out His command and administering the universe with His permission. This interpretation aims to solve problems in understanding the plural form as merely God's self-glorification, and to provide a new understanding of the role of the soul in the Qur'an.

"Spouse" and "Spouses" in the Qur'an: Beyond Biological Coupling Towards Functional Partnership

Introduction:
Is the concept of "husband" and "husbands" in the Holy Qur'an limited to the customary relationship between a man and a woman who are united by a marriage contract? Or does the "tongue of the Qur'an", in its precise language and profound terminology, open the door to a broader luster beyond biological coupling towards the concept of "functional partnership"? Traditional understanding has prevailed, especially when interpreting the term "Prophet's husbands", but reflection on the linguistic origin and diverse Qur'anic usage invites us to reconsider and reveal the layers of meaning.

The essence of the word: conjugation and participation for a goal and purpose: The
dictionaries of the authentic Arabic language reveal that the linguistic root (g and c) not only indicates the mere binary conjugation, but carries with it the meaning of comparison, similarity, similarity, and association with a specific goal or function. A "husband" is a spouse, peer, or partner to achieve a common goal or an integral function. "Conjugal in this sense means participation in a task, attribute or purpose. In this sense, the recognized legal marriage relationship becomes only a special case or one application of the broader concept of "marriage", and is not the exclusive or basic meaning. This is strongly supported by the fact that the Qur'an never used the word "wife" in Ta'a, but rather used the term "husband" to refer to both parties in the relationship, emphasizing the concept of partnership and union rather than subordination or separate characterization.

Qur'anic uses emphasize the functional dimension:
The Qur'an confirms this broad understanding through its use of the word "pairs" in contexts that go beyond human relationships, referring to the system of functional conjugation in the universe:

This diversity of use confirms that the concept of "marriage" in the Qur'an goes beyond the biological dimension to include a union based on function, sharing, class, or common destiny.

"Prophet's Husbands": Functional Partnership and Mission Status:
When applying this deep understanding to the term "Prophet's husbands", especially in the key verse "The Prophet is the first of the believers of themselves and his wives are their mothers" (Al-Ahzab: 6), an interpretation emerges linking the title to the functional role and high spiritual and social status. The word "husbands" here, coupled with the venerable description "their mothers", may not necessarily refer to mere wives by marriage contract in the traditional sense, but more deeply and precisely to The wives and partners of the Prophet in a specific and great missionary and social mission: the mandate and care of the nation and the care of the affairs of the needy believers. It is this functional role, which resembles that of the mother in care, protection, and guardianship, that gives them the high status of "faith motherhood" and explains why they are "husbands" (i.e., partners and career spouses) of the Prophet in carrying the burden of this responsibility. This understanding is also consistent with the broader Qur'anic view that terms such as "women" may be used in functional meanings to refer to the groups in need of care that these "husbands" were involved in serving and taking care of.

1. Distinguishing between "the Prophet's wives" and "the Prophet's husbands":
The Holy Verse says, "O Prophet, tell your husbands and daughters and the women of the believers to judge them by their robes... (Al-Ahzab: 59) clearly indicates that the "women of the Prophet" concerned with the discourse and rulings of the House of Prophethood are a specific category that includes his "wives and daughters". The Prophet's "husbands" form a special group within this category, and they are those who are associated with the Prophet not only by a potential family bond, but by a functional partnership essential to carrying his message. The "women of the believers" are the general women of society outside the immediate house of prophecy.

2. "Mothers of the Believers": Functional Role and High Status: The
Qur'an gives the "Prophet's husbands" a solemn title and a unique position: The Prophet is the first of the believers from themselves and his wives are their mothers... ﴾ (Parties: 6). This title is not understood as a mere symbolic honor, but rather reflects a deep functional role in the mandate and care of the nation and taking care of the affairs of the faithful, especially under the conditions of immigration and establishment that require an effective social solidarity system. It is a role similar to that of a caring mother in care, protection, moral and social leadership. Just as a mother dedicates herself to her family, the "mothers of the believers," as "husbands" (i.e., partners and functional consorts) of the Prophet, may be devoted to carrying the burdens of this heavy social responsibility. Can Compare this role, while preserving differences, to the caring and consecrating roles of characters such as nuns or exemplary mothers who go beyond narrow family interest towards serving the wider community. This "faith and social motherhood" is the essence of their high status as "husbands of the Prophet."

3. Special rulings and their functional implications: The
Qur'anic rulings on "Prophet's Husbands" reinforce this functional understanding:

The conclusion of this section:
The term "Prophet's husbands" in the Qur'an, especially in Surat al-Ahzab, carries a deep functional meaning that goes beyond the traditional marriage contract. It refers to the female partners of the Prophet (peace and blessings of Allaah be upon him) in his missionary and social mission, who bore the title of "Mothers of the Believers" for their role in caring for the nation, and were distinguished by special provisions that reflect this partnership and high status. Understanding this functional dimension frees us from the superficial count of the number of "wives" of the Prophet with a marriage contract, and reveals the Qur'an's honor for the pivotal role of women as active partners in building the faith community. And shoulder enormous responsibilities.

Deciphering (women: 3) "two, three, and fourth": legislation for solidarity or a license for pluralism?

Introduction: The
verse "So marry what is good for you from the women (two, three, and fourth) (An-Nisa: 3) is the cornerstone of discussions about polygamy in Islam, and is often understood as a direct divine license that allows a man to marry up to four women. But, is this the only or deepest purpose of the verse? Does this reading withstand careful reflection of its Qur'anic context, analysis of its linguistic structure, and consideration of the functional dimensions that its key terms such as "marriage" and "women" may carry?

Context First: The protection of orphans is the compass:
This verse cannot be understood in isolation from its explicit opening condition: "If you are afraid that you will not share in orphans... Starting from here puts us in front of the fact that the central issue addressed by the verse is to achieve justice and prevent injustice from the vulnerable groups (orphans). The proposed solution or alternative, which begins with... ﴾, comes in response to this fear of injustice. This close connection between the issue of orphans and the proposal of "marriage" is the main key to deciphering the aftermath.

Deconstructing concepts: beyond "women", "marriage" and "numbers":A
thoughtful reading that goes beyond verbal phenomena suggests towards possible functional meanings:

  1. "Women": are they only female? In the context of Surat An-Nisa, which is largely concerned with regulating social relations and protecting the vulnerable, can the term "women" here carry a broader functional dimension, to include "groups in need of care, support and solidarity" from society, including (but not exclusively) orphans, widows and the destitute, regardless of their biological gender? They are the "forgotten" or "latecomers" who need the attention of society.

  2. "Nikah" (so they married): Is it only a marriage contract? Given the linguistic root (nkh) that may carry the meanings of inclusion, confusion and activation, and in the context of the need to care for vulnerable groups ("women" functionally), can "marriage" here refer to the broadest and comprehensive good deed: bringing those in need into care, mixing with them to know their needs, sticking to their causes, and providing them with practical and effective support and assistance?

  3. "What is good for you": is it the lustful choice? It may not necessarily mean the women that men desire, but the good money, valuable resources, and goods that are willingly and generously given to these needy groups (functionally "women").

  4. "Muthanna, Thalas, and Rabaa": Is it a count of wives? Modified formulas of numbers, which describe the form and the how, not necessarily the quantity, may not indicate the number of wives allowed, but rather how this care and giving to the needy groups ("women" functionally): frequent, multiplied, varied, comprehensive and continuous, similar to the description of angels with multiple wings as an indication of ability and functional diversity.

Proposed functional interpretation: The verse is an explicit call for social solidarity:
Based on this deconstruction of concepts, the verse manifests itself as a strong call to society, and especially to the capable and effective group ("men") functionally), to take responsibility for caring for vulnerable and needy groups ("women") functionally): "If you fear that you will not be fair to orphans, the solution is to do good, provide support, care and good giving ("do what is good for you") to these needy groups ("women"), and let this giving and support be frequent, multiplied, diverse and comprehensive ("Two, three"). The following verse "And they gave the women their alms bee" (an-Nisa: 4) clearly reinforces this meaning, commanding that these needy groups ("women") be given the alms due to them as a right and a gift willingly obligatory.

Confronting Traditional Understanding:
This functional reading challenges the traditional understanding that confines the verse to licensing polygamy. Instead of focusing on men's right to polygamy, the focus is on society's duty to be interdependent and care for the vulnerable. Even if the verse is taken at face value, the condition of strict justice (if you fear not to amend one) and preference for one when fearing injustice (that is the lowest not to count), places severe restrictions that make polygamy an exception surrounded by caveats rather than an asset that encourages it.

Conclusion:
Going beyond the literal and narrow gender reading of a verse (an-Nisa: 3), and adopting a functional understanding of its terminology that is consistent with its basic context (orphan care) and with the Qur'an's spirit of solidarity and justice, reveals legislation that aims primarily at achieving social responsibility and protecting vulnerable groups, and not necessarily at encouraging polygamy in its traditional sense. This understanding reflects the depth of compassion and justice in Qur'anic legislation.

"Men" and "Women" in the Qur'an: Towards a Functional Understanding that Transcends Gender Segmentation

Introduction: The
Holy Quran establishes the principles of justice, equality and honoring the human being regardless of gender. However, specific verses, especially those that mention the terms "men" and "women", are used to justify traditional views that may seem contrary to these lofty principles, raising questions about the truth of divine purpose. Does the problem lie in the Qur'anic text itself, or in human understanding, which has been limited to strict literal and gender interpretation, ignoring the functional and symbolic dimensions that these terms may carry in certain contexts?

Transcending Biology: The Search for Functional Semantics: A
thoughtful reading that seeks to understand the "tongue of the Qur'an" in its depth suggests that the terms "men" and "women", in central and important Qur'anic contexts (such as the women's surah and others), may not always be limited to the exclusive biological division between male and female. This does not mean the abolition of biological differences, but rather suggests that the use of these two words in some places may carry a deeper functional or symbolic connotation related to the situation, role, ability, or need:

"Men" (from the root of "man" and the connotations of power, movement and responsibility): This term may go beyond the mere reference to males biologically, to symbolize the active, active, and proactive group in society, capable of moving, seeking, earning, spending, and assuming responsibilities and material and social burdens. This category can include male and female individuals who possess these abilities and are characterized by these functional characteristics. They represent the productive force capable of taking responsibility.

Re-reading "problematic" verses in light of functional understanding:

When carefully applied to this functional/symbolic conception, verses long considered the basis for gender differentiation can take on new dimensions more in line with Qur'anic justice:

  1. The verse of guardianship (an-Nisa: 34): "Men are the guardians of women by what Allah has favored over each other and by what they have spent of their wealth...﴾.

  2. The verse "polygamy" (women: 3): As detailed in the previous article, understanding "women" here as a functional category in need of care, and "marriage" as an act of good and multiple-giving, completely frees the verse from being a mere license for traditional polygamy and turns it into a powerful call for social solidarity.

  3. The verse of the share (an-Nisa: 32): "Men have a share of what they have gained, and women have a share of what they have gained." It is read in the light of functional understanding, that is, each category (the active working group capable of earning "men", and the group that may be in a situation that needs support or acquisition is different "women") has its share and right of what it has acquired, or what is destined for it, or what is appropriate for its status and role, without the division here being based exclusively on biological sex in this specific context that affirms the right of each individual. in what he himself acquired.

  4. Reflections on the verse of inheritance (An-Nisa: 11): ﴿...For the male like the luck of the females... ﴾. This verse is one of the places that uses an explicit biological classification (male/female). While emphasizing that the Qur'anic text is the ultimate arbiter, the functional understanding of "men" (as a group responsible for financial expenditure and stewardship traditionally and socially in many cases) and "women" (as a group that may often be in need of financial care and protection) may illuminate the legislative wisdom behind this distinction in some cases of inheritance. Differentiation may not be based on the superiority of one sex over another in human value, but on considerations of financial responsibilities and socially expected job burdens. From each party to the family and community system as it was understood at the time of download, and as it may continue in many contexts. This does not open the door to changing the text, but it may help in a deeper understanding of the wisdom behind the apparent differentiation of shares in accordance with the principle of total justice in the distribution of burdens and rights, an area that needs in-depth and continuous jurisprudential and social research.

Conclusion:
By re-understanding key terms such as "men" and "women" in some Qur'anic contexts functionally rather than exclusively gender, a more equitable and just Qur'anic vision can be reached. This vision reflects the fact that the Qur'an honors man as a human being, and emphasizes that responsibilities and rights are often linked to abilities, needs and job roles, which opens the door to a more just and appropriate application of Qur'anic principles at all times and places.

The Roots of Historical "Distortion": The Impact of Literal versus Functional Understanding on the Prophet's Image and Legislation

Introduction:
Throughout the ages, the Prophet's biography and interpretations of Islamic legislation have faced stereotypes and criticism, especially regarding sensitive issues such as the Prophet Muhammad's relationship with women, the concept of "his husbands", the question of polygamy, and guardianship. These perceptions often paint an image that may seem "distorted" or contrary to the values of justice and compassion that are at the core of the message. Is this "distortion" inherent in the original texts, or is it the product of later human readings that failed to capture the linguistic and functional depth of the Qur'an?

Literal and traditional understanding as the root of the problem: An
in-depth reading reviewed in previous articles reveals that much of the confusion and misperceptions or "distorted" may stem mainly from the dominance of a strict and traditional literal and gender understanding of pivotal Qur'anic verses, which has led to:

  1. Reducing the meaning of "husband": Limiting the broad Qur'anic meaning of the word "husband" (meaning spouse, partner, and class) to the narrow meaning of the traditional marriage contract. This shorthand has led to the superficial interpretation of the term "prophet's husbands" as a census of the number of wives by marriage contract, ignoring or marginalizing the profound functional role that the term may refer to in certain contexts (such as partnership in the task of social welfare for the mothers of believers).

  2. Exclusive gender interpretation of "women" and "men": The words "women" and "men" are read in verses such as the verse of polytheism (an-Nisa: 3) or the verse of guardianship (an-Nisa: 34) as meaning "female" and "male" exclusively and consistently biologically. It is this limited understanding that has opened the door to:

Interpreting the verse of guardianship as the "control" of the male over the female, ignoring the functional interpretation that sees it as a responsibility for care and solidarity that falls on the shoulders of the capable and spending group ("men") towards the needy group ("women"), and that the aforementioned preference is in the differentiation of abilities and roles and not in sex.

  1. Case Study: 'Distorting' the Prophet's Marriage to an Adopted Wife (Zayd's Traditional Story): The
    traditional account of the Prophet's marriage to Zaynab bint Jahsh, the wife of his former adoptee Zaid bin Haritha, is a stark example of how literal understanding and reliance on problematic external narratives can paint a distorted picture that contradicts the status of prophecy.

Functional understanding as a lifeline: As will be detailed in the next section (Section 44), the linguistic and functional understanding of the verse, which rereads the discourse and semantics of words in their social and legislative context, completely exonerates the Prophet from this distorted narrative. It shows that the verse did not deal with a story of love and personal affection, but rather it was developing important social legislation to remove embarrassment from a group of women and believers, and that the role of the Prophet was that of the reporter and legislator by God's command, not the emotional party in the story.

  1. Confusion between human and missionary: The lack of a precise distinction in some interpretations between aspects of the ordinary human life of the Prophet (peace and blessings of Allaah be upon him) and his role as a messenger and legislator by God's command, which sometimes led to the interpretation of some legislative provisions or missionary positions from a purely personal or human perspective.

Restoring the true image through deep understanding (linguistic and functional):
When we adopt a methodology based on deep reflection on the language and contexts of the Qur'an, and look for functional meanings that may go beyond exclusive gender division, and understand "marriage" as a partnership and "marriage" in some of its contexts as an act of good and solidarity, the picture changes radically:

Who is responsible for the distortion? Redirecting criticism:
According to this perspective, the "distortion" of the image of the Prophet and Islamic legislation in these aspects did not stem from the infallible Qur'anic text, but from subsequent human readings and interpretations. These readings may have been affected by:

Conclusion: A
methodology that relies on understanding the "tongue of the Qur'an" in its depth, and exploring linguistic, contextual, and functional dimensions, is the way to transcend literal and traditional interpretations that may have contributed to the "distortion" of the image of the Prophet and Islamic legislation. Return to the contemplation of the Qur'an with a methodology that seeks functional meanings, and places justice and solidarity as governing values, capable of restoring the true and bright image of Islam and its prophet, which emphasizes honoring the human being and achieving comprehensive justice in society.

The Echo of the First Revelation: The Qur'an and the Establishment of Equal Human Dignity

Introduction:
At the heart of the Muhammadan message, which shone with the light of divine revelation amid the darkness of ignorance and discrimination, a foundational and authentic principle resonates: honoring man with what he is human. The Holy Qur'an came to remove the clouds of injustice and marginalization suffered by many groups, often especially women, and to set the balance of divine justice, emphasizing the unity of human origin and the fundamental equality between men and women in human value, in the relationship with the Creator, and in assuming the trust of assignment and responsibility. This principle is not just a marginal idea, but the basis on which the Qur'an's vision of man and society is based.

Unity of origin: from one indistinguishable soul: The
Qur'an proceeds from an indisputable universal truth to affirm fundamental equality: the unity of origin and creation. The Almighty says unequivocally clearly: "O people, fear your Lord, who created you from one soul, and from whom He created her husband, and from whom He spread many men and women... (An-Nisa: 1). This verse lays the groundwork: all humanity, in all its diversity, descends from "one soul". The complement of this soul, her "husband", was created "from her", to form together the first nucleus equal in origin and source. This unity of origin necessarily and logically requires full equality of intrinsic human value;

Human dignity: a universal and unconditional divine gift by gender:
Divine revelation did not distinguish between male and female in granting dignity. Honoring is a comprehensive and authentic giving to all the children of Adam: "We have honored the children of Adam... (Al-Isra'a: 70). This dignity is not acquired by sex, color, descent, or material power, but is a divine gift to the soul of man in whom God breathed out of his Spirit, favored him over many of his creation, gave him reason and will and qualified him to carry the great trust. Both men and women are bearers of this inherent human dignity.

Equality in assignment and retribution: criterion of responsibility and virtue:
Just as men and women are equal in the origin of creation and in human dignity, the Holy Qur'an has absolutely equal them in the basic legal costs, in full responsibility for them, and in the penalty resulting from them worldly and eschatology. The Qur'anic discourse with intrinsic costs (such as faith, piety, basic worship, morals, doing good deeds and avoiding taboos) is directed to both sexes without discrimination. The reward, whether reward or punishment, does not differentiate between them based on gender: "Whoever does a good deed, male or female, and he is a believer, let us give him a good life, and let us reward them with the best of what they have been doing" (Al-Nahl: 97). The famous verse of al-Ahzab (v. 35) comes from the multiplicity of the characteristics of the believers, the Muslim men and women, the two laws and the qantat... etc., in full parallel, and concludes with the universal divine promise to both: "God has prepared for them forgiveness and a great reward", which conclusively confirms the equality of the sexes in the standards of faith and spiritual merit with God.

The woman is the sister of the man: a prophetic affirmation of complementarity and similarity:
The purified Sunnah of the Prophet, which is the second source of legislation, comes to support and clarify this authentic Qur'anic principle. In a comprehensive and eloquent phrase, the Holy Prophet (peace and blessings of Allaah be upon him) says: "Women are the sisters of men." The word "anemone" (plural brother) means isotopes, proverbs and complementary parts of each other. It is as if man and woman are two complementary parts of the same human reality, indispensable to each other and not superior to each other in human value. Islam has come to remedy the historical injustice inflicted on women in many societies, affirming their full capacity and their human, financial and social rights, considering them as a complete, responsible and honored human being.

Conclusion: The correct premise for understanding and interpretation: The
deep recognition of this foundational Qur'anic principle – the absolute equality of men and women in the origin of creation, intrinsic human value, costs, responsibility and reward – is the correct premise and solid foundation on which any understanding or interpretation of other Qur'anic verses that may address gender-specific organizational or functional roles or provisions in particular contexts should be built. Any interpretation that seems to contradict this hermetic and original principle needs Inevitably, there is a pause for reflection and serious critical review, in search of true meaning that is consistent with God's universal justice, His vast mercy and His eternal honor for all the children of Adam. The Qur'an is a tight book, to which falsehood does not come from its hands or from behind it, and the apparent contradiction is sometimes not a contradiction in the divine truth, but rather a divine invitation to dive deeper into the infinite sea of its meanings, using the tools of linguistic, contextual and functional reflection, to reach the correct understanding that reflects the greatness and justice of the message.

Re-reading verse 37: From the distorted story of "Zaid and Zainab" to the legislation to lift social embarrassment

Introduction: The problem of a verse and interpretation

The thirty-seventh verse of Surat Al-Ahzab ﴿ And saying to the one whom God has blessed and blessed him, hold your husband and fear God and hide in yourself what God has shown and fear people, and God is more worthy to fear him ۖ When he spent more of it and we married her so that the believers would not have anything wrong with the husbands of their pretenders if they died from them and the command of God was effective ﴾ One of the most verses that hovered around it Suspicions, and formed fertile material for orientalists and critics of Islam, due to the traditional narrative circulating the story of "Zaid and Zainab" that was attached to it. This narration, as we have already shown, paints a distorted picture of the Prophet (peace and blessings of Allaah be upon him) and contradicts his great stature and creation. But does the verse itself support this narrative? A deep reflection on the structure of the verse, the semantics of its words, and its legislative and social context reveals a completely different meaning, restoring the true purpose of the verse and clearing the arena of prophecy.

Deconstructing the structure of the verse from a linguistic and functional perspective:

Let us analyze the parts of the verse step by step, stripping as much as possible of preconceived narratives:

  1. ﴿ Saying to the one whom God has blessed and blessed...﴾:

  2. ﴿...Hold your husband and fear God...﴾:

  3. ﴿...And hide in yourself what God has shown ...﴾:

  4. ﴿...And you fear people, and God has the right to fear him...﴾:

  5. ﴿...And when he had spent more of them...﴾:

  6. ﴿...We married her...﴾:

  7. ﴿...So that the believers will not have anything wrong with the husbands of their pretenders if they die from them...﴾:

  8. ﴿...God's command was effective: an affirmation of the validity of this divine ruling and law.

The proposed social functional interpretation of the verse:

Based on this deconstruction, the verse manifests itself not as a story of love and affection for the Prophet (peace be upon him), but as a meaningful and realistic social legislation that addresses a sensitive problem:

Result: Exoneration and clarification

With this careful linguistic and functional reading, the following results are reached:

This understanding restores the sublime purpose of the verse and is fully consistent with the ethics of prophecy and the principles of justice and mercy of the Qur'an.

"The Tongue of the Clear Qur'an": Keys to Reflection to Go Beyond Literal Understanding to Functional Meanings

Idea of the article:
This article aims to present the methodology that was implicitly or explicitly relied upon in previous articles. Rather than focusing on a specific issue (e.g. husband, polygamy, men/women), this article focuses on the tools and keys to linguistic and functional reflection that enable us to transcend literal or traditional readings that may seem problematic or contradict the highest Qur'anic principles (e.g. justice and equality). It will serve as a concise methodological guide for the reader to understand the "how" alternative interpretations were arrived at posed.

Suggested themes:

  1. Introduction: The Problem of Literal Understanding and the Need for Deep Reflection:

  2. The first key: return to the linguistic root and its original semantics:

  3. The second key: the Qur'anic context as a compass of meaning:

  4. The third key: the search for the functional and symbolic meaning behind the term:

  5. The Fourth Key: Harmony with the Supreme Qur'anic Principles:

  6. Conclusion: Continuous reflection as a journey to uncover the treasures of the Qur'an:

"Will they not contemplate?": Your individual responsibility to understand the Qur'an

Introduction:
If alternative readings of some Qur'anic verses, as we have reviewed, reveal an understanding more in line with the principles of justice and equality, and contradict traditional interpretations that may have led to injustice or misunderstanding, the fundamental question that arises is: How did these interpretations prevail? And who is responsible for course correction? The Qur'an itself offers a clear answer: it is everyone's responsibility to seek correct understanding through reflection, warning against blind imitation and intellectual rigidity.

Contemplation: It is a duty for every Muslim man and woman: The
Qur'an did not make its understanding the monopoly of a priestly group or a certain class of "clergy". Rather, the call for reflection was general and comprehensive, repeated in several places, and in a form that encourages reflection and rejects rejection: "Do they not contemplate the Qur'an or on the hearts of its locks?" (Muhammad: 24), {Do they not contemplate the Qur'an, even if it is from someone other than Allah, they will find a lot of difference in it} (An-Nisa: 82). This deploratory question is in fact a command and guidance for every Muslim man and woman to work his mind and heart in the words of God, and to strive to understand God's will himself, with the help of God and then the available tools of understanding.

The danger of passive transmission and hiding behind others:
While the huge interpretive heritage left by our scholars through the ages represents an indispensable wealth of knowledge and an important starting point for understanding the text, sufficiency with uncritical transmission, or blind imitation of the opinions of the former without critical review in light of the overall purposes of the Qur'an and the development of human knowledge, represents a real danger that leads to stagnation, and may even perpetuate misconceptions. Hiding behind a sheikh's fatwa or an inherited interpretation, without personal conviction based on research and reflection, does not exempt The individual is responsible before God. God Almighty will hold every soul accountable for what it has gained, and based on its understanding that led it to that gain, good or evil. It is not possible to shirk responsibility for a misconception that has led to injustice or infringement on the rights of others (such as a wife, an orphan, or any member of society) by simply saying "so they said" or "This is how we found our fathers".

Beyond Qur'anic proverbs (donkeys, dogs, pigs): Misunderstanding offends, not text: The
problem of superficial or literal understanding extends to Qur'anic proverbs that use animal names. The understanding that stops at the appearance of analogy in verses such as "the donkey carries books" (Friday: 5) or such as "the breathless dog" (Al-A'raf: 176), or referring to those against whom God was angry and made "monkeys and pigs" (Al-Ma'idah: 60), it may falsely suggest that the Qur'an adopts insulting language or likens humans to animals in derogatory manner. But deep reflection, using the semantics of linguistic roots (as seen in the root of KLB, the meanings of distress, greed and enmity) and context, reveals that these are not insults in the colloquial sense, but rather eloquent and powerful proverbs aimed at:

Conclusion:
The responsibility for understanding and contemplating the Qur'an lies with each of us. We must be armed with the tools of understanding, free from the shackles of blind imitation, and read the Qur'an with conscious hearts and open minds, seeking truth, justice and mercy. We should not be afraid to revise prevailing concepts if they seem to contradict the supreme purposes of the Qur'an, for the Qur'anic truth is too high and profound to be confined by a human understanding that is deficient or influenced by temporal or spatial circumstances. Responsible individual and collective reflection is the way to rediscover The light of the Qur'an and its activation in our lives.

From Contemplation to Application: Building a Society of Quranic Justice and Equity

Introduction:
Contemplation of the Holy Qur'an is not complete until it is transformed into a lived reality and tangible behavior. Uncovering the deep meanings that affirm equality, justice and honoring the human person, and refuting the misinterpretations that have entrenched discrimination or injustice, must lead us to the next and inevitable step: the application of these concepts in our individual and collective lives. What is the value of correct understanding if it is not reflected in our behavior, transactions and the structure of our societies?

Operationalizing equality and functional responsibility:
A vision that goes beyond a strict gender interpretation of terms such as "men" and "women", and understands them in some important contexts as functional connotations of "capable/productive" and "needy/dependent", calls for a radical restructuring of our perceptions of roles and responsibilities in society:

Individual calculation on action and treatment:
It must always be remembered that the divine balance on the Day of Resurrection is accurate and fair, and its basis is action, intention and striving. Every human being, regardless of gender, will be asked about his honesty in his work, his justice in his dealings, his benevolence to creation, and how he applies the values of the Qur'an in his life. Injustice is rejected in all its forms, whether it occurs from man to woman, from woman to man, or among members of society in general. Responsibility is individual, and the reward is equal to work and piety.

Overcoming the wrong understanding of the rulings and activating the purposes:
Seeking a deeper understanding of the Qur'an, and freedom from interpretations that seem contrary to its supreme purposes of justice, mercy and dignity, is the way to correct the wrong practices carried out in the name of religion. Whether it comes to understanding "beating" in the context of nachouz, "polygamy" in marriage, "marriage of young girls", or "king of the right", the search must always be for an understanding that achieves the purposes of Sharia. In preserving dignity, achieving justice, preventing harm, facilitating life, and achieving true human happiness.

Conclusion: The Qur'an is a just way of life: The
Holy Qur'an is not just a book recited for blessing, but a comprehensive way of life, which came to establish the balance of justice and equity on earth. Activating this approach starts from correcting our understanding of it, assuming our individual responsibility to reflect, and then striving to translate this correct understanding into practical reality in our family, social and economic relations. Building a society where the values of true equality, justice, solidarity and compassion prevail is the best application of the message of the Qur'an, and it is the way towards the farmer in this world and the hereafter. Let us make our reflection on the Qur'an a breakthrough towards positive change in ourselves and our societies.

Deciphering the Qur'an: The Methodology of Esoteric Contemplation and its Applications

Title: Beyond Matter: A Symbolic Reading of "Eating", "Drinking" and "Hunting" in the Qur'anic Balance

Introduction: The Deep Language of the Qur'an

In our ongoing journey to contemplate the Qur'an, we have not stopped at re-reading concepts related to human relations and social roles, but rather the search for esoteric and symbolic meaning has extended to include concepts that appear to be directly related to the physical world. The belief that the Qur'an is a comprehensive book of guidance, and that its "clear Arabic tongue" carries multiple layers of meaning, leads us to ask: are the physical acts mentioned in the Qur'an, such as eating, drinking and hunting, always limited to their literal meaning, or may they carry, in certain contexts, deeper symbols and connotations related to man's spiritual and cognitive journey?

Esoteric Reflection Methodology: Comprehension Tools

Before diving into the examples, it is important to recall the foundations of the methodology adopted to reach this deeper understanding:

"Eating and drinking": food for the soul and knowledge, not just the body

When we consider the Qur'an's use of the words "eat" and "drink," the context may point us to a meaning that goes beyond material food and drink:

"Hunting": a symbol of the acquisition of education and comprehensive livelihood

The concept of "hunting" can also be read symbolically beyond the literal meaning:

Conclusion: Reading the Qur'an with the Eyes of Insight

These examples show how a esoteric contemplation approach, which focuses on symbols and deep connotations and goes beyond superficial literal interpretation, can reveal a richer and more consistent understanding of the Qur'anic text. It is an invitation to read the Qur'an not only with our eyes, but with the insights of our hearts and minds, to see beyond words, and to be inspired by "eating", "drinking" and "hunting" lessons in seeking knowledge, purifying the soul, and striving in life consciously and responsibly, realizing that every single word in the Book of God carries dimensions of wisdom and light waiting for He manages it.

The wisdom of proverbs - not the appearance of analogy: a new understanding of animal parables in the Qur'an

Introduction: The
Qur'an uses proverbs brilliantly as a powerful rhetorical and pedagogical tool to approximate meanings, embody situations and establish lessons. Among these proverbs he used the names of animals such as donkey and dog, and even referred to the metamorphosis of some disobedient monkeys and pigs. A literal or superficial understanding of these verses may mistakenly suggest that the Qur'an adopts insulting language or aims to merely liken man to animals in derogatory manners. But the method of reflection, which seeks deep meaning and goes beyond the appearance of the word, reveals that these proverbs carry a judgment. And the connotations go much deeper than just a literal analogy.

Transcending the literal meaning: Searching for the likeness:
The essence of the parable is not in the perfect correspondence between the likeness and the likeness, but in the face of the intended likeness that the Qur'an wants to highlight. When we read these proverbs thoughtfully, we find that the focus is not on the animal itself, but on a particular trait or condition that is projected on reprehensible human behavior:

Criticism of "Takharif al-Tafsir": The
wrong and superficial understanding of these parables, which portrays them as direct insults or attributes to God the language of insults and insults, is the product of what can be called "Takharif al-Tafsir" that departs from the spirit and wisdom of the Qur'an. The Qur'an is a book of guidance and eloquence, and it uses the most powerful and eloquent images to influence, clarify and warn, without implying the adoption of obscene language or free insult.

Conclusion: Proverbs are tools for reflection, not insult: We
should treat Quranic proverbs, especially those that use animal names, as powerful tools for reflection and consideration, not as mere literal analogies or insults. It invites us to consider the reprehensible human behavior to which it refers, warns us not to fall into it, and reveals the consequences of refraining from God's guidance. Deep reflection on these parables reveals the eloquence and wisdom of the Qur'an, and distances us from superficial understandings that may offend the text and the divine.

"Do not follow the majority": The Qur'an calls for independence of reason and rejection of tradition

Introduction:
In our quest for a deeper understanding of the Qur'an, and to transcend traditional interpretations that may seem contrary to its higher intentions, an important methodological question arises: what approach does the Qur'an itself guide us to reach the truth? Is it to follow what the majority has to do? Or the tradition of fathers and elders? Or is there another path that the Qur'anic text urgently emphasizes?

The Qur'an denounces the followers of the unconscious majority:
contrary to what might be thought, the Qur'an does not consider numerical multitude as proof of right or right. On the contrary, it warns in explicit verses of the consequences of following the majority if it is misguided or follows the conjecture: {And if you obey more than those on earth, they will lead you astray from the path of Allah, if they follow only the conjecture and if they do not depart} (Al-An'am: 116). There are frequent references in the Qur'an that most people do not know, do not believe, or do not give thanks. This confirms that truth is not necessarily with many, and that individual insight and the search for evidence are key.

Repeated exhortation to the realization of reason and reflection:
On the other hand, the Qur'an is filled with verses that exhort man, individually and collectively, to use his greatest divine gift: reason. Formulas such as "Will you not reason", "Do you not think", "Will they not reason", "Think", "Think", "Repeat formulas such as "Do you not reason", "Do you not reason?"}. These repeated calls make reflection, reasoning and reflection not just an option, but a duty and an essential method for understanding religion, life and the universe, and reaching faith certainty. It is a call to free the mind from the shackles of ignorance and imitation.

Rejection of blind imitation:
Just as the Qur'an vilifies the followers of the misguided majority, it strongly vilifies the blind imitation of fathers, ancestors and elders just because they preceded or because this is what society found: {And if they were told to follow what God has revealed, they said, but we follow what we instructed our fathers. (Al-Baqarah: 170). The Qur'an calls for follow-up based on knowledge, insight and evidence, not on nervousness, habit or familiarity.

Individual responsibility for understanding:
It follows from all of the above that the responsibility for understanding religion and contemplating the Qur'an is primarily an individual responsibility. A Muslim cannot attach his understanding and faith to the neck of a sheikh, interpreter or madhhab, but he is required to seek himself, using his mind, heart and available research tools, to reach a conviction and understanding that reassures him, and is consistent with the overall principles of the Qur'an. This does not mean neglecting the efforts of scientists and benefiting from them, but rather not taking them as rigid templates that are not subject to discussion or review.

Conclusion: Towards a contemplative and independent Muslim mind:
The Qur'anic approach is the approach of building a critical and independent mind, which only follows the truth with its evidence, and is not afraid of reviewing the heritage or violating the majority if it is aware of it. It is a continuous call to free minds from all forms of intellectual guardianship and blind imitation, and to return directly to the pure help of the Qur'an, and to contemplate it with an open mind and a sound heart, to reach an authentic and responsible understanding of God's religion and its eternal message.

Interpretation of the verses of Surat Maryam (Kahyas)

Interpretation of the cut letters (Kahias):

  1. Interpretation of "Remembrance of the mercy of your Lord":

  2. Interpretation of "When he called his Lord":

  1. Interpretation of "graying head" is caught:

  2. Explanation of "And I did not pray to thee Lord naughty":

  3. Explanation of "And I feared the loyalist behind me":

  4. Explanation of "And my wife was barren":

  5. Interpretation of "So give me from your hand and Leah":

  6. Interpretation of "inherit and inherit from the family of Jacob":

  7. "O Zechariah, we preach you to a boy named Yahya":

  8. "Rab said, 'I will have a boy.'"

  9. "I have reached the age of old age":

Interpretation of verses from Surat Al-Kahf

  1. "And they found a slave of our servants":

  2. "We have brought him mercy from us and taught him who we have knowledge":

  3. "Moses said unto him, Shall I follow thee, that thou shalt teach me from what thou hast taught Rashda":

  1. "He said you couldn't be patient with me":

  2. "So they set out, so that when they met a boy and killed him," he said.

  3. "As for the wall, there were two orphans in the city."

The bottom line

May God extend and the soldiers of God

First: On Contemplation, Revelation and Prophecy:

Second: About God's Periods in Battles and in Life in General:

Third: On the concept of soldiers in the Qur'an and contemplators:

Fourth: On the renewed understanding of the Qur'an and the harnessing of the universe:

Livelihood in the Qur'an: Between material giving and spiritual overflow

Introduction:

The concept of "livelihood" occupies a central place in human life and his relationship with his Creator. It is the divine gift on which life is based and with which the basic constituents of existence continue. The Holy Qur'an, in its clear tongue, does not deal with sustenance as a mere material gift that is consumed, but rather as a comprehensive multidimensional blessing that requires man to pause for reflection and thanksgiving, and is a field for testing and affliction, and a key to understanding our relationship with God and life itself. In this section, we explore together aspects of this rich concept, moving between tangible material livelihood and deeper spiritual and moral flow.

Material livelihood: God's apparent blessings and the rules for dealing with them

The manifestation of divine sustenance is what directly touches our daily lives: food, drink, money, housing, and everything that God has devoted to us in this universe. The Qur'an instructs us to consider and reflect on how to manage this livelihood:

Livelihood as a test and affliction:

The abundance or lack of sustenance is not necessarily a measure of God's satisfaction or discontent, but is in fact a plague and a test of the essence of man. God Almighty afflicts His servants with wealth as well as poverty, to see how they give thanks or patience, and how they act in what has come to them: "As for a person, if he is afflicted by his Lord, then he will honor him and his blessings, and my Lord will say that he is more honorable * But if he is afflicted with it, then he is destined for his livelihood, and my Lord will say Ahnan" [Fajr: 15-16]. The Qur'an warns us that spending unpleasing to God, even if it is a lot, will only bring sorrow and loss: "Those who disbelieve spend their money to repel the way of Allah, they will spend it and then they will be heartbroken... ﴾ [Al-Anfal: 36].

Expanding the concept of livelihood: spiritual and moral abundance

Here, Qur'anic reflection invites us not to limit the concept of "livelihood" to its material framework only. The Qur'an reveals to us deeper and more lasting dimensions of livelihood, spiritual and moral gifts that are in fact the basis of true happiness and tranquility:

Conclusion:

In the Qur'anic perspective, sustenance is a universal divine gift, extending from the material necessities of the body to the nourishment of the soul and the requirements of the mind. Both, material and spiritual, are a grace that deserves thanksgiving, a responsibility that requires fidelity, a test that reveals the truth of our faith and piety. Let us be careful to thank the material livelihood by fulfilling its rights and abiding by its controls, and let us strive diligently and diligently to obtain the most lasting and precious spiritual livelihood, the livelihood of guidance, knowledge and tranquility. How can we elevate ourselves, our minds and our souls to draw from this heavenly outpour? This is what we will explore on our next journey towards the "Heaven of Livelihood".

The journey of ascension to the sky of livelihood: access keys and contraindications to elevation

﴿And in heaven is your sustenance and what you promise * Forb heaven and earth, it is as true as what you pronounce﴾ [Dhariyat: 22-23]

Introduction:

After considering the comprehensiveness of the concept of "livelihood" in the Holy Qur'an, realizing that it goes beyond the limits of matter to include the abundance of guidance, knowledge, wisdom and tranquility, the central question arises: Where do we find this most precious and lasting livelihood? How to access and collect it? The divine answer comes clear and direct: "In heaven is your livelihood... ﴾. But which heaven does the Qur'an mean? And what is the journey of ascent towards it?

Heaven as a symbol of transcendence and heavenly sustenance:

If we go beyond direct literal understanding, we can contemplate "heaven" in this context as a symbol of cognitive, spiritual, and moral transcendence and transcendence. They represent the higher levels of consciousness and perception, immutable cosmic truths, and the source of divine guidance. From this moral "heaven" comes down and manifests the true sustenance that nourishes the soul, mind and heart:

Those who seek this heavenly livelihood are the ones who direct the compass of their life towards the highest, towards transcendence, acclamation and continuous learning. As for those who remain captive to the "earth" in its purely material sense, immersed in fleeting desires, exposed to reflection and contemplation, lying with facts, deprives themselves of this divine outpouring, and lives in a state of spiritual and cognitive strife, which may be the very "fire" that eats away at his existence from within, the fire of ignorance, deprivation and loss.

Access key: "You shall not execute except with authority"

The journey of ascending to this moral "sky" and accessing its countries to earn a living is not an easy or accessible journey without effort and preparation. It requires "strength" and the ability to penetrate and overtake. The Holy Qur'an clearly lays down the condition for this accessibility: "O jinn and mankind, if you are able to execute from the countries of the heavens and the earth, then do not execute except with authority" [Ar-Rahman: 33]. What is this intrinsic "authority"?

It is not just material power or fleeting worldly power. It is in its depth:

With knowledge, argument and insight, man can possess the "authority" that qualifies him to break through the veil of ignorance, tradition and illusion, to reach higher levels of understanding and perception, and to rise in the "heavens" of knowledge and spirit.

Closed Gates of Heaven: Contraindications to Denial and Arrogance

However, even if man possesses some of the tools of cognitive "authority", he may find the gates of heaven still closed to him. The Qur'an warns us of the existence of heart and intellectual obstacles to this divine conquest: "Those who lie about our verses and are proud of them will not have the gates of heaven opened for them and they will not enter Paradise until the camel enters the poison of the tailor... ﴾ [Norms: 40]. These two barriers are:

  1. Denial of verses: not only the verses of the Qur'an, but all the signs and signs of God in the universe, souls and knowledge. It is the closure of the mind and heart to any source of truth, and the rejection of clear evidence and shining proofs.

  2. Arrogance about it: It is the greatest disease. It is the transcendence of the truth, the rejection of it simply because it came from a certain source, or because it is contrary to passion, inheritance, or personal pride. It is the thought that man has reached a stage where he does not need learning or guidance.

No liar or arrogant, no matter how intelligent or outwardly powerful, can enter the "heaven" of deep understanding and true spiritual transcendence. Cognitive humility (recognition of the limits of our knowledge and our constant need to learn), openness to the truth (willingness to accept it from whatever source), and purification of the heart from arrogance are prerequisites for opening the gates of heaven to us and receiving its sustenance.

Levels of Consciousness: The Seven Heavens

The journey of ascension to the "heaven" is not a single leap towards the Absolute, but a gradual and orderly ascent through levels and layers of consciousness and knowledge. Perhaps this is what the Qur'anic expression of "seven heavens is a plate" symbolizes (who created seven heavens... [King: 3]. Far from delving into purely materialistic interpretations, the number "seven" can be understood here as a symbol of perfection and orderly multiplicity, and the word "Tabaqa" as a sign of gradation, complementarity and harmony between these levels.

They represent integrated and graded levels of awareness, understanding, perception and knowledge. We can see the manifestations of these "heavens" in our practical lives:

These cognitive and spiritual "heavens" or "paradises" are open to those who seek to access them, and the Qur'an invites us to hurry and race towards them: "And hasten to the forgiveness of your Lord, and a paradise presented by the heavens and the earth prepared for the pious" [Al-Imran: 133]. As for those who choose ignorance, arrogance or laziness, and refuse to enter these "heavens", they condemn themselves to deprivation of their goods and fruits, and remain locked in the "land" of ignorance and limitations.

Conclusion:

Man's true journey in this life is a journey of continuous ascension towards the "heaven" of transcendence, knowledge and closeness to God. The livelihood of this journey is not merely a fleeting possessions, but an understanding, wisdom, tranquility and guidance. Its fuel and means is the "authority" of knowledge, insight and diligence. The conditions for its success are humility and the rejection of denial and arrogance. Its nature is gradualness, patience and perseverance to rise through the levels of consciousness. Let us heed the call of the Qur'an, let us strive to possess this authority, and let us open our minds and hearts to open the gates of heaven to us, so that we may benefit from its sustenance that does not It runs out, and we rise to where our Creator wanted us to be.

"Libra" and "adultery" – understanding the dysfunction of the life system

﴿And the sky raised it and put the balance * Do not be overwhelmed in the balance * And establish the weight in the installment and do not lose the balance ﴾ [Ar-Rahman: 7-9]

When we hear the word "adultery," we often think of its common idiomatic meaning associated with extralegal sexual relations. It is, without a doubt, a central and dangerous meaning that the Holy Qur'an has warned against because of its devastating effects on the individual, family and society. But does the meaning of this word stop there? Could the word "adultery" in the clear tongue of the Qur'an, which is rich in its connotations and multiple in its layers of meanings, have broader dimensions that touch on the essence of the order of life that God intended?

The key to understanding may lie in returning to the root of the word (g-n). This root is the same as that shared by another central word in the Qur'an: "balance". The balance, as portrayed in the verses of Surat Ar-Rahman and others, is not just a tool of material weight, but a symbol of the universal law, of the precise divine order based on truth, justice, balance and equity in everything. It is the standard by which we regulate our relationships, dealings and behavior, and let us not be overwhelmed by it and not lose it.

If the "balance" is the straight path to balance and justice in any reciprocal system, what is its opposite? Here, deep linguistic reflection suggests, as we have explored, that "adultery" may represent, in its broadest and most comprehensive sense, "the activation of any reciprocal system outside its straight path defined for it in the divine balance". From this perspective, it is synonymous with conscious or unconscious disturbance of the balance, tyranny in it, and transcending the limits of justice and justice.

With this expanded understanding, "adultery" is no longer confined to the circle of forbidden physical relations, but extends to all aspects of life in which there is a deviation from the balance of truth:

"Adultery" in this overarching sense is the basis of all corruption because it represents a rebellion against the system, a deviation from equilibrium, and an infringement on the truth. It is the attempt to live and act outside the framework of the "balance" that is the guarantee of the integrity and goodness of life.

Do we contemplate this broader meaning? Do we monitor our "balances" in all our dealings and relationships? The Qur'anic call to establish the balance in installments and not to lose the balance is a call to life in harmony with truth and justice, and it is the only guarantee to avoid falling into the "adultery" of imbalance and deviation, and to build a society and individuals living in true peace and security.

"Paradise" and "Hell" – Existential Situations We Are Living Now

As for those who overwhelm and prefer worldly life, hell is the shelter, but those who fear the station of their Lord and forbid the soul from fancy, Paradise is the shelter [Al-Naza'at: 37-41]

When "Paradise" and "Hell" are mentioned in the Qur'an, our minds often turn to the images of the other world, to the eternal bliss or eternal torment that awaits man after death and judgment. These eschatological images are a well-established Qur'anic truth. But is heaven and hell limited to that world? Could it be that these profound Qur'anic terms also describe existential, psychological, and spiritual situations that man actually experiences at the heart of his worldly life now?

Contemplating the verses of the Qur'an, and looking at life through the lens of the "balance" we talked about earlier, may reveal to us that heaven and hell are not just deferred destinies, but are also a direct and current product of our choices, our behavior, and the extent of our commitment to the balance of truth and equity.

Worldly Hell: The Reality of Immediate Suffering

If "adultery" in its broad sense is a disturbance of the balance, then the inevitable result of this breach in this world is a state of suffering and misery that can be metaphorically or actually called "earthly hell". This is not a "barbecue room" as some may superficially imagine it, but rather a composite state of:

Worldly Paradise: The Bliss of Tranquility and Guidance

On the other hand, adhering to the balance of the premium, fearing the status of God, forbidding oneself from passion and good deeds, leads man to a state of bliss, tranquility and tranquility that we can call "earthly paradise":

Paradise, in this sense, is not just a deferred promise, but a state that is realized in this world for those who choose the path of faith, good deeds and commitment to the balance of the installment. It is a safe and reassuring shelter for those who fear the station of their Lord and forbid the soul from passion.

Our understanding of Paradise and Hell as living states in this world does not necessarily negate their eschatological existence, but the afterlife may be the fullest and most lasting manifestation of these states. But more importantly, we realize that it is our choices and actions today that determine whether we live in the "paradise" of obedience and guidance, or in the "hell" of impiety, heedlessness and delusion, here and now.

"Skin" and "leather" – between the sensory envelope and the intellectual veil

﴿ Allah revealed the best hadith, a book similar to Mathani from which the skins of those who fear their Lord are chilled, then their skins and hearts soften to the remembrance of Allah... ﴾ [Zumar: 23]

Having explored the broad dimensions of the concepts of "adultery" (as a disturbance of the balance), "hell" and "paradise" (as lived existential states), we now move on to another term that provokes a lot of discussion and interpretation: "skin" and its derivatives (skins, lashes, flogging). How can this word be understood in its different Qur'anic contexts, especially in light of the vision we espouse, which seeks to transcend rigid literal understanding?

The word "flogging" in the Qur'an occurs in seemingly different contexts: extreme eschatological torment, specific worldly punishment, spiritual and psychological influence, and eschatological witness. Does this word have a single and rigid meaning in all these places, or does the "muthani" nature of the Qur'an allow for a deeper understanding of its multiple connotations?

1. Skin and sensory cover:

It is undeniable that the basic and direct meaning of the word "skin" is the outer shell of the body, which is related to sensation, especially the feeling of pain. This is clearly manifested in the eschatological verses of torment:

2. Skin as a symbol of the intellectual/psychological envelope:

But is the meaning of the skin limited to this sensory dimension only? The verse of Surah Az-Zumar opens a window for us to a deeper understanding. When the Qur'an describes its impact on humble believers, it says that their skins "chill" and then "soften." Chills are a physical response to fear and awe, but "soft skin" comes in conjunction with "softness of hearts" in the "remembrance of God." This conjunction between the softness of the skin (apparent) and the softness of the heart (inner/center of perception and emotion) suggests that "skin" can be understood here in a broader sense.

"Skin" in this context, and perhaps in other contexts, can symbolize the outer shell of thought and psyche. It may represent:

With this understanding, the "soft skins" in the verse of Zumar becomes not just a physical relaxation, but rather a "softness of these intellectual and psychological covers", a break of the state of rigidity and ossification, and an openness to reflection, understanding and contemplation that leads to the remembrance of God consciously and in the presence of a heart.

3. Re-reading the skin in the context of torment:

If we apply this symbolic understanding to the verses of torment, we may see the "maturity of the skins" as the arrival of these intellectual veils to the extreme of ossification, their "alteration" as the renewal of these veils and the prevention of penetration, and their "melting" as the dissolution of these flimsy intellectual structures in a painful way. It is a possible interpretation within the symbolic methodology, but it still faces a challenge to the strong sensory language of the verses.

4. Towards the understanding of "flog them":

What about the command to "flog them" in Surat An-Nur? If flogging has a symbolic meaning related to the intellectual and psychological state, could it be that the command to "flog" here is not a physical beating, but a procedure aimed at "softening" this intellectual and psychological flogging of the wrongdoer, and breaking the state of inattention or persistence in error? This is what we will discuss in more detail in the following section when dealing with the penalties of flogging and cutting.

Conclusion:

The word "skin" and its derivatives in the Qur'an provide us with a great example of the nature of the book "similar to the bladder". While it clearly refers to the sensory envelope of the body and the sensation of pain in contexts, other contexts, such as the verse of the cliques, open the door to a deeper symbolic understanding that links the "skin" to the intellectual and psychological state of man. This broader understanding may help us reread and reflect on the verses of punishment differently, which we will continue in the next section.

Punishments for "flogging" and "cutting" – towards a renewed understanding of intentions

﴿The harlot and the adulterer, so flog each of them a hundred lashes... ﴾ [An-Nur: 2]
﴿And those who throw fortifications and then did not bring four martyrs, so flog them with eighty lashes... [An-Nur: 4]
﴿And the thief and the thief, cut off their hands... ﴾ [Table: 38]

The hudud verses related to adultery, slander, and theft are among the most controversial verses of modern times, especially with regard to their appearance, which refers to severe corporal punishments (flogging and amputation). Given that these punishments are not applied literally in most societies today, or the human and moral reservations expressed by some towards them, there is an urgent need to re-examine these verses, not with the aim of disrupting them, but in search of a deeper understanding of their purposes and the meanings of their words in light of the methodology we have followed.

Is it possible, based on our expanded understanding of "adultery" as an imbalance disturbance, "flogging" as a possible symbolism of the intellectual and psychological envelope, and "hands" as a symbol of means and power, to reach a renewed intentional understanding of these punishments?

  1. Objective of punishment: deterrence, reform and keeping the balance

Before diving into the interpretation of words, it is important to realize that the main goal of punishments in any value or legal system is not revenge or healing, but rather to achieve higher goals, the most important of which are:

Can these purposes be achieved by means other than purely corporal punishment, while preserving the spirit of the text?

  1. Re-reading "Flog ... lashes":

Based on the symbolic probability of the word "skin" (as an intellectual or psychological envelope), based on other linguistic meanings of the root (whipping: force him to command, make him patient), and based on the probability of symbolism of the numbers 100 (complete?) and 80 (valuation?), it can be suggested that the command "flogged" does not necessarily mean physical beating, but rather a multifaceted therapeutic, disciplinary and deterrent measure aimed at "softening the intellectual and psychological skin" of the wrongdoer and breaking his insistence on upsetting the balance:

This understanding makes punishment a comprehensive "reform and deterrent" process, sensual (isolation and defamation) and psychological and intellectual (persuasion, awareness and moral coercion), which achieves the purposes of deterrence and reform without resorting to physical beating in its traditional sense.

  1. Re-reading "Cut off their hands":

Similarly, based on the multiple meanings of the word "cut" (prevention, separation, seizure), and on the metaphorical use of the word "hand" (means, ability, force), "cut off their hands" can be interpreted not as physical amputation, but as "cutting" the means and ability of the thief to carry out his crime and prevent him from returning to it:

This interpretation achieves the purpose of preventing theft, protecting money and society, and trying to reform the thief, without resorting to the physical punishment of amputation, which carries permanent effects that may hinder reintegration.

Conclusion:

This expanded intentional and linguistic understanding of the punishments of "flogging" and "cutting" is a reflection effort aimed at reconciling the Qur'anic text with the requirements of reality and the supreme purposes of the Sharia in mercy, justice, reform and deterrence. It does not deny the text, but seeks to operationalize it in a way that achieves its objectives in a way that may be more humane and effective in our contemporary contexts. It places the responsibility on society and its guardians to find practical mechanisms that achieve "flogging" (in its comprehensive disciplinary and reformative sense) and "cutting" (in the sense of preventing means of crime) in order to ensure the preservation of the "balance". Deterring aggressors and reforming wrongdoers.

A Journey into the Types of Praise: Between the Tongue - Thought and Action

Tasbeeh is a word that carries with it the meanings of honor, sanctification and glorification of God Almighty. It is not just a passing term, but a deep-rooted worship, the branches of which diverge to shade all aspects of our lives. In the paragraph, we embark on a journey to explore the types of praise, going beyond its usual verbal concept, to dive into the depths of intellectual and practical praise, inspired by valuable insights provided by scholars and thinkers.

Dimensions of praise: the trilogy of tongue, thought and action

We can divide praise into three main types, which complement each other to form a comprehensive and influential practice:

1. Praise with the tongue: a pronunciation that illuminates the heart

It is the most common type, represented in uttering aphoristic forms of praise, such as "Glory be to Allah", "Praise be to Allah", "There is no god but Allah", "Allahu Akbar", and other remembrances that exalt and glorify Allah. This type also includes reading the Holy Qur'an, supplication, enjoining good and forbidding evil with the tongue.

Praise with the tongue is the main starting point, it constantly reminds us of God, expels inattention, and prepares the heart for reflection and action. His bounty is great, as he brings good deeds and erases bad deeds, as mentioned in the hadiths of the Prophet.

2. Praise with thought: a reflection that opens horizons

Praise with thought goes beyond mere utterance, to move into the mind and heart. It is a profound reflection on God's creation and greatness, in the beauty of His work and His signs in the universe and in the soul. It is the realization of God's majesty and perfection through contemplation of His creatures and graces.

It includes contemplating the vast universe, the miraculous human soul, and the graces that surround us from every side. This kind of praise inherits true knowledge of God, strengthens faith, and fills the heart with love and fear.

3. Praise by Work: The Embodiment of Slavery in Life

Praise by deed is the highest and most influential type of praise. It is the embodiment of the meanings of praise in everyday actions and behaviors. It is God's removal from all imperfections and defects by obeying His commands and avoiding His prohibitions in all aspects of life.

Praise by work includes:

Praise by doing means making our whole lives obedience to God, seeking His will on earth, and living according to His law in all aspects of our lives. It is to embody the values and morals of Islam in our daily behavior, and to be a good example for people.

Deeper Insights into Types of Praise: Valuable Details

In addition to these key divisions, we can draw valuable insights from some in-depth studies on the concept of praise, which provide us with subtle details that enrich our understanding and deepen our practice. For example, you can differentiate between:

In practical praise, a distinction can also be made between:

These subtle details do not contradict the main divisions, but rather add to them a greater depth and understanding, and help us practice praise with greater awareness and deeper concentration.

Praise: An Ongoing Journey to Perfection

Praise is not just words we repeat, but a continuous journey towards perfection, beginning with the tongue, deepening with thought, and manifesting itself in action. It is a way of life that aims to honor and sanctify God at every moment, in every aspect of our lives.

Let us make praise an integral part of our day, repeating it with our tongues, contemplating its meanings with our minds and hearts, and embodying its values in our actions and behaviors. Then praise will become a light that illuminates our paths, purifies our souls, and brings us closer to our Lord.

An invitation to meditate:

Let us make our lives a permanent praise to God, so that God may illuminate our paths and be pleased with us in this world and in the hereafter.

The difference between interpretation - interpretation and reflection

I extracted them from the videos of the thinker Yasser Al-Dirqawi, the following conclusions, ideas and recommendations can be drawn:

Main conclusions:

  1. Fundamental differentiation between terms: There are fundamental and specific differences between interpretation, interpretation and reflection, and not just synonyms as is thought. Understanding these differences is essential for proper handling of the Holy Quran.

  2. Absolute Divine Interpretation: The true interpretation of the Qur'an is a pure divine act. Only God is the absolute interpreter of His Book, and the Qur'an interprets each other. There are no human "interpreters" in the absolute sense of divine interpretation. What are known as "books of interpretation" are actually acts of human contemplation and interpretation.

  3. Systematic Human Contemplation: Contemplation is a purely human function, a systematic process based on tracing the Qur'anic words and concepts in the text itself ("the word contemplation"), understanding the relationships between them, to form an integrated picture of the Qur'anic concept. Contemplation depends on the divine interpretation originally found in the text.

  4. Hermeneutics as a bridge between text and reality: Hermeneutics is the stage that connects Qur'anic understanding (the product of reflection) to human reality. It is to project and apply the Qur'anic concept on the ground, and to verify its credibility and effectiveness in this reality.

  5. Reality is the test of interpretation: the validity of interpretation is measured by its credibility and conformity with reality. Interpretation is only correct if it proves effective in addressing issues of reality.

  6. Hermeneutics is a multidisciplinary process: validating hermeneutics and assessing its impact on reality requires the use of experts and specialists from different fields related to reality (law, sociology, psychology, natural sciences, etc.)., not just religious scholars.

  7. The role of those established in science in interpretation: Those who are established in science (in various fields) are the ones who determine the validity of interpretation and the extent to which it conforms to reality and scientific and applied standards. Their role is to evaluate the interpretations presented and not necessarily to present the interpretations themselves.

Key ideas:

  1. Redefining the role of "exegetes": The concept of human "exegetes" of the Qur'an must be reconsidered. Rather than being considered interpreters in the divine sense, they can be considered "contemplatives" and "interpreters" who have made valuable efforts in understanding and applying the Qur'an, but a distinction must be made between their limited human work and absolute divine interpretation.

  2. Methodology of textual self-reflection: Emphasizing the importance of systematic reflection that relies on the Qur'anic text itself as the primary source of understanding. Stay away from external and preconceived interpretations, and let the text lead the contemplative to understanding.

  3. Hermeneutics as a process of evaluation and application: Hermeneutics is not just a theoretical understanding, but a process of evaluation and application of Qur'anic understanding in reality. Hermeneutics must be practical and aimed at making a positive impact in reality.

  4. The importance of scientific disciplines in understanding the Qur'an: A thorough understanding of the Qur'an and its application in reality requires utilization of various scientific disciplines. There should be cooperation between religious scholars and scholars of other disciplines in understanding and interpreting the Qur'an.

  5. Developing the work of jurisprudence academies: The mechanism of work of jurisprudence academies should be developed to include the opinion of those established in science from various disciplines when evaluating interpretations and emerging issues. Judging interpretations must be based on realistic scientific and applied standards, in addition to Sharia standards.

Practical recommendations:

  1. Study and teach these concepts: These concepts (tafsir, reflection, interpretation) and their differences should be included in religious and cultural educational curricula, to promote methodological awareness in dealing with the Qur'an.

  2. Developing Quranic Reflection Curricula: Encouraging the development of practical Quranic reflection curricula based on the self-textual methodology put forward by the lecturer, and training individuals on these curricula.

  3. Establishment of hermeneutics evaluation committees: In religious and intellectual institutions, multidisciplinary committees could be established to evaluate new interpretations of Qur'anic issues, comprising religious scholars and experts from related disciplines.

  4. Promoting interdisciplinary dialogue: Encouraging dialogue and continuous interaction between religious scholars and scholars of other disciplines, to exchange knowledge and experiences in understanding and applying the Qur'an in various areas of life.

  5. Application of realism criteria in hermeneutics: When presenting interpretations of Qur'anic issues, they must be tested and evaluated in the light of reality and their practical application, taking into account the possible implications and repercussions.

  6. Revisiting traditional tafsir books: with the understanding that traditional tafsir books are works of human contemplation and interpretation, which can be used as a valuable reference, while being careful not to treat them as an absolute "divine interpretation", and encouraging critical and systematic reading of these books in the light of the concepts presented.

In short, these episodes present a new and important methodological vision for dealing with the Holy Qur'an, focusing on differentiating between divine interpretation and human contemplation and interpretation, and emphasizes the importance of textual methodology, realism in interpretation, and benefiting from various scientific disciplines in understanding and applying the Qur'an in contemporary life.

. Redefining "Arabic" in the Qur'an:

. "tongue" vs. "tongue":

Reinterpret "download" and "download":

Hello, this is an interesting proposition that offers a new interpretation of the terms "revelation" and "revelation" that focuses on the moral and esoteric dimension of the Qur'anic text. Let's analyze this minus:

1. Traditional (and predominant linguistic) concept:

2. Proposed new concept:

3. Conclusion and Evaluation:

In the end, it is a thought-proposition, but it departs from the direct and common linguistic connotations of the basic Qur'anic terms related to revelation.

Redefining Key Concepts in Islam: From Apparent to Essence

The concepts of Islam, faith, and Sunnah have long been associated with traditional interpretations that may focus on phenomenological or historical aspects. However, what we are presenting here is an invitation to reconsider these concepts, moving them from mere rigid definitions to living visions of behavior, values and purposes.

The Muslim: From Religious Identity to Peaceful Behavior

A "Muslim" is usually understood as a person who embraces the religion of Islam and believes in its pillars. But we propose a more comprehensive and behavior-focused definition. The "Muslim" in this context is the person who enters the system of peace and stops harm and aggression. Islam is seen here as a universal peace system, and entering into it begins with a commitment to peaceful behavior and an end to aggression. This definition broadens the circle of "Islam" to include all those who adhere to this behavioral system, regardless of apparent religious affiliation.

The believer: a higher rank than Islam, the embodiment of trust and security

While Islam is often considered to be the religion and faith as the heartfelt belief, we make a careful distinction between them, considering faith to be superior to Islam. The "believer" is not only the one who entered the system of peace (Muslim), but he is the one who gives security and tranquility to those around him, and becomes a source of confidence for society. Faith here manifests itself in practical behavior and daily dealings, and is the fruit of the penetration of trust and security into the believer's "heart" (in the sense of the process of analysis and choice). The verse "The Bedouins said, 'Believe, say you do not believe, but say our Islam'" is interpreted in This context is that the Arabs achieved the rank of Islam by refraining from attacking, but they have not yet reached the rank of faith, which requires gaining the trust of society through contact and treatment.

Islam: A Universal Order, Not a Limited Historical Religion

The common perception of Islam is often limited to being a religion that began with Noah and was completed with Muhammad, peace be upon him. But we expand this concept radically, considering Islam as the universal universal system that God has approved and on which all existence has been since the beginning of creation. "To Him is the safest of those in the heavens and the earth, voluntarily and unwillingly" – Islam in this sense is submission to the laws and laws of the universe, and it is not just a religious choice, but it is the authentic order of existence. The religion brought by the prophets, including Muhammad, peace be upon him, is the embodiment and elaboration of this cosmic order in a human and historical context.

Faith: Trust and Safety, Determinants and Methodology of Know-How

Faith in Arabic means ratification and acknowledgment. But we focus on another dimension of faith, which is trust and security. The "believer" is the one who provides security and tranquility to others. We also emphasize that faith is not just an abstract belief, but a "know-how" – that is, a specific knowledge of disciplines and methods. It is the Qur'an and the Sunnah of the Prophet that determine the paths of faith and guide it in the right direction. This explains the verse "You did not know what the Book was or what faith was" – the Prophet (peace and blessings of Allaah be upon him) knew the concept of general faith as trust and security, but he did not realize the "knowledge" of faith in its specific and systematic meaning in the Book. The word "knowing" carries the meaning of "know-how" – knowledge accompanied by identification, controls, and methods, emphasizing the importance of revelation in determining the paths of faith.

Sunnah: Distinguishing between the functions of "envoy" and "messenger"

In understanding the Sunnah, we propose an important distinction between the two functions of the Prophet (peace be upon him): "envoy" and "messenger". The Prophet (peace and blessings of Allaah be upon him) was an "envoy" to his people in a specific historical context, and had the function of a "messenger" with a universal message. This distinction affects the understanding of the Sunnah, as some of the words and actions of the Prophet (peace and blessings of Allaah be upon him) may be specific as an "emissary" of a particular context, and are not absolutely binding on every time and place. His words and deeds as a "messenger" are more universal and general. This distinction opens the door to a reconsideration of the authenticity of certain aspects of the Sunnah, with a focus on the general purposes of the prophetic message.

"The First Muslims" and "The First of the Believers": The Prize of Values, Not Temporal

Phrases such as "I am the first Muslim" and "I am the first of the believers" (given in the context of the stories of the prophets) are not understood here as a chronological precedent, but rather a precedent of values and high rank. The "first Muslim" is the person who most achieved the value of Islam in its comprehensive sense, and the "first believer" is the person who most fulfilled the value of faith in a specific context (such as Moses' faith after the mountain experience). This changes our understanding of these statements, from a mere chronological order to an appreciation of the value of achievement and perfection in the embodiment of these concepts.

Map of the human entity in the Qur'an: soul - heart - heart - soul - and chest

When we reflect on man's journey in this existence and his responsibility, we find that understanding the nature of the human being itself is the essential starting point. The Holy Qur'an, with its Arabic tongue, does not provide a superficial description, but rather delves into the depths of this honored being, using precise terms such as soul, heart, heart, soul, and chest. These terms, which may seem synonymous at first glance, carry with them fundamental differences and distinct functions.

Soul (Ruh): the command of life and the law of divine existence

The formation of man begins with a breath of divine command, the "Spirit". It is important to distinguish that the soul here is not the perceived self or the figure that is being held accountable. It is deeper and more fundamental than that; it is the secret of life that is placed in the embryo at an early stage (embryo 40 days), and it is the basic vital force without which there is no living being. In the context of the charged and rational man, the soul takes on an additional and important meaning, referring to divine commands and prohibitions, i.e. revelation and the Qur'anic message itself. The soul can be likened to the statements that come from the divine "world of command", and whose effects are carried out and manifested in the "world of creation" (body, reality). The soul, as a divine command, is not subject to For the concept of death and annihilation inflicted on the guilty body or soul.

Heart (Fu'ad) - Brain: Center for Cognition, Learning and Habit Formation

If the spirit is the law and the data, then the heart is the primary processor of these data and the receiver of external stimuli. The "heart" here is the human brain. It is the first organ that begins to function relatively consciously, acting as the "power button" for humans.

Heart (Qalb): Lab of Deep Awareness, Insight, and Faith

While the heart processes information primarily and relates to sensory reality, the heart comes to represent a deeper and higher level of awareness and perception. His work begins later to the work of the heart, or in parallel with it but on a different level. The heart is not just a pump of blood, it is:

Chest: The Source of Leading Ideas

"Sadr" in the Qur'an does not necessarily mean physical sadr, but refers to the source of ideas and convictions that come to the fore, the problem of behavior and thinking. When we say "order issued" or "decision issued", we mean that the order or decision originated and emerged from a certain source. In this sense, the "chest" is the place from which the basic ideas, fundamental concepts, and firm convictions of man emerge, which guide his behavior and determine his course. In the context of the verse "They do not blind the sight, but blind the hearts that are in the breasts" (Hajj: 46), "the hearts that are in the breasts" indicate that the hearts (in their broad sense as the center of consciousness and understanding) lie at the source of these leading ideas.

The Soul (NAFS): The Manifested Entity of Consciousness, the Place of Commission, and the Destiny

The soul in this model is a distinct entity, albeit closely linked to body, heart, and heart. It presents the conception that the soul is a created entity that exists outside the immediate physical body of man, and its existence is likened to a buoy, jellyfish, or lifeline that is "in front of the chest." It has multiple names (searchlight, raft, bumper) that reflect its different functions.

The mechanism of acclamation and reform: the integration of the heart and the heart to discipline the soul

Understanding the map of the human entity is not an intellectual luxury, but a necessary basis for understanding how human behavior is shaped, how decisions are made, and how it can seek acclamation and reform. The process of reform and change starts from this functional integration between the components of the human being.

Functional sequences for the formation of consciousness and behavior

The mechanism of formation of habits and the role of the heart

The main responsible for the formation of habits is the heart (brain), and it operates on the principle of "gears/tears":

. The role of the heart and heart in self-purification

The process of self-purification is an integrated effort between the heart and the heart:

Concluding conclusion:

Man is made up of interrelated components (heart/brain, heart, soul, and soul), and the process of reform and acclamation requires understanding the mechanism of action of these components. Understanding this inner map, how the heart interacts as a center of consciousness and insight, with the heart as a center of habits, and how both processes manifest themselves across the chest in the leading thoughts that guide the soul, is an essential key to understanding human behavior and directing it towards goodness and perfection.

The Heart in the Qur'an: From Sense to Comprehensive Consciousness and the Laboratory of the Human Entity

The concept of the heart is one of the deepest and most significant concepts in the Holy Qur'an, beyond being a physical organ. This concept raises wide debates about its nature and functions, especially when trying to link religious texts with modern scientific understanding, and integrate it into the broader map of the human entity that includes the soul, the heart, the soul, and the chest.

Traditional concept and functional concept: the heart between the chest and the brain

Traditionally, the heart is understood as a muscle in the chest, known for its sensory and emotional functions associated with the acceleration of impulses in response to emotions. But a deeper view of the Qur'anic concept suggests going beyond this narrow sensory and functional understanding.

Evidence cited: Qur'an, language, and science

This new understanding is cited by several evidences:

Heart: Center for Analysis, Choice, and Holistic Awareness

Here the concept of the heart acquires a wider and deeper dimension. The heart is not just a place of feelings, but a laboratory of consciousness and a hub for complex mental processes:

Faith and heart: trust that takes root and turns into behavior

Understanding the heart in this sense brings about a radical shift in the concept of faith. "And when faith enters into your hearts" does not mean mere emotional belief or mental acceptance. Rather, it means:

The Heart in the Map of the Human Entity: The Role of a Vital Mediator

Within the map of the human entity that distinguishes between the soul, the heart, the heart, and the soul, the heart occupies a central place, as it is not just an independent entity but a vital mediator that connects the different levels of human consciousness.

Conditions for understanding the Qur'an with the heart: purity and impartiality

To reach a deep understanding of the Qur'an, this understanding emphasizes that it requires not only a thinking mind, but a healthy heart and a pure soul. This is what is referred to in the verse "Only the purified shall touch it." True understanding also requires emptying the cup, that is, getting rid of traditional prejudices and perceptions that may obscure a deep understanding of revelation.

Discussion and criticism: the breadth of the Qur'anic concept and the integration of the entity

Despite the strength of this proposition, there are points for discussion:

Final Conclusion: The Heart as the Core of Human Consciousness

The concept of "heart" in the Qur'an is a rich and profound concept, probably representing the center of human consciousness and overall perception. This center combines reason, emotion, spiritual insight and faith. While connecting to the brain (limbic system) offers an interesting scientific perspective, the most comprehensive understanding of the Qur'anic heart is that inner essence in which the processes of deep understanding (jurisprudence), reflection, and permutation between truth and falsehood take place, which is influenced by the state of the soul and requires purity to receive and understand divine guidance. He calls for transcending the anatomical view It emphasizes that faith is not just a feeling, but a conviction that is rooted in the depth of consciousness and directs behavior within an integrated system of soul, heart, soul and chest.

Revisiting the story of Saleh's camel: is it an animal miracle or a clear sign?

Introduction:

The story of Saleh's camel is one of the famous stories in the Holy Qur'an, which was associated in the minds with a supernatural miracle, where a camel came out of the rock to be a sign for the people of Thamud. But is this the only possible explanation? This section calls for a re-reading of the story in the light of a deeper understanding of the language and purposes of the Qur'an, based on verses and careful linguistic analysis.

Width:

  1. Traditional interpretation: The traditional interpretation presents Saleh's camel as a real animal, which came out of the rock as a miracle, and that the people of Thamud barren the camel and deserved to be tormented.

  2. Suggested interpretation: The research proposed an alternative interpretation, which sees that the "camel of God" is not an animal, but rather a miraculous verbal textual verse, similar to the verses of the Qur'an in being similar and bent, carrying apparent meanings and other inner ones that need to be contemplated and reflected.

  3. Torment and Retribution: The emphasis is on the fact that the real torment is in the hereafter, and that what happened to Thamud is intimidation and prevention from proper understanding, not necessarily material torment.

  4. The aim of the story: The story aims to intimidate and induce reflection, not just a historical narrative.

Conclusion:

This section calls for a reconsideration of the traditional interpretation of Saleh's camel story and encourages a deeper understanding of the Qur'an, focusing on reflection on its clear verses, rather than just the apparent literal meanings. Understanding Saleh's camel story as a miraculous textual verse opens up new horizons for understanding the purposes of the Qur'an and invites us to further research and reflect on its words.

Beyond Recitation: The Deep Meaning of the Word "Qur'an" and the Need for Contemplation

Introduction: The
Holy Quran is the first source of legislation and guidance in Islam. While the word "Qur'an" is commonly understood to mean merely "reading" or "recitation", a deeper look at the roots of the word and the nature of the text reveals richer dimensions that are more closely related to the essence of its message and how it interacts with it. Understanding these dimensions is necessary to move from superficial reception to deep assimilation.

In the meaning of "Qur'an": between reading, combining and conjugating

  1. The most common and accepted meaning of linguists and exegesis is that the word "Qur'an" is the source of the verb "read", meaning recite and collect letters and words. The Qur'an is the book that is read and recited, and it is a collection between the two books of the Qur'an. The Almighty said: {We have to collect it and its Qur'an * If we read it, follow its Qur'an} (Al-Qiyamah: 17-18), and here "Qur'an" means reading and reciting it.

  2. Reference to the meaning of plural (century): While the direct derivation of "horn" (meaning plural and conjugation) is not the linguistically dominant view of the word "Qur'an" itself, the concept of conjugation and plural is strongly embedded in the nature of the Qur'an.

"Note on the formation: The agreed and well-known formation is the 'Qur'an' with the inclusion of the qaf, which is the name of the manzil book. "To say that it is a 'Qur'an' by breaking the qaf is an uncommon view and needs strong linguistic and reading evidence to support it against frequency and general usage."

Contemplation: The Key to the Treasures of the Qur'an

The call to understand the Qur'an is not complete by simply reciting and memorizing words. The Qur'an itself commands reflection and reflection:

Meditation is a mental and cardiac process that involves:

Criticism of superficial understanding and its risks

Limiting oneself to recitation and recitation, while important as part of the glorification of God's words, without diving into meanings through reflection, may lead to real dangers:

The Qur'an: Guidance for the pious and the contemplative

It is true that the Qur'an is "guidance for people" (al-Baqarah: 185), but the real benefit from it and the guidance of its full light is for the pious who open their hearts and minds to its message. The Almighty said: {That book is undoubtedly a guide for the pious} (Al-Baqarah: 2). Piety here includes striving to understand, contemplate and act on God's words, and purifying the soul of passions and prejudices that obscure correct understanding. The contemplative is the one who goes beyond mere reading to the stage of understanding, being influenced and applied.

Conclusion:
Dealing best with the Holy Qur'an requires us to combine the honor of recitation with the depth of reflection. We must move from being mere "readers" of the Qur'an to "contemplators" of its verses, striving hard to explore the layers of its apparent and inner meanings, and to link them to our lives and reality. This is the way to obtain true guidance, to understand the purposes of revelation, and to avoid the dangers of superficial understanding. It is a continuous journey of learning and reflection, and it is the essence of living interaction with God's words.

"Nessa" in the Qur'an: Between touch and sciatica

Introduction:

The word "nasa" in the Holy Qur'an is very controversial, especially in the verse: "Or you touched the sciatica" (An-Nisa: 43, Al-Ma'id: 6). Does this verse speak of touching women in the literal sense, or does it have another meaning?

Traditional interpretation:

The prevailing traditional interpretation associates the verse with touching women, and considers it contrary to ablution.

The new interpretation:

A new interpretation has emerged based on:

  1. Ancient Manuscripts: Ancient manuscripts wrote the word "nasa" (without hamza), not "women" (hamza).

  2. Linguistic meaning: The word "sciatica" (without hamza) can mean "sciatica", which is a severe neuralgia.

  3. Context: The verse speaks of situations in which prayer is prevented from performing properly (such as illness and travel).

Suggested explanation:

Based on the above, the proposed interpretation of the verse is: "Or you suffer from severe pain (such as sciatica)."

Why is this explanation important?

Conclusion:

Understanding the word "nassa" in the Qur'an requires us to go beyond superficial interpretations and reflect on the verses in light of the language, context, and general purposes of the Qur'an.

P7198#y1The concept of "your money" in the Qur'an: between material wealth and subconscious tendencies

The word "Amwalkom" and its derivatives are repeated dozens of times in the Qur'an, forming an essential part of its economic, social and moral discourse. The prevailing and well-established understanding of the term through centuries of interpretation and study is the material wealth and property acquired and disposed of by man. However, in the context of the search for deeper meanings and mystical reflection on the Qur'anic text, a new reading has recently emerged that proposes a different understanding, suggesting that "your money" may refer in origin or at a deeper level to tendencies, desires and ideas. to which man tends and relates to.

What is the linguistic and contextual basis for both understandings? Which seems more consistent with the Qur'anic system as a whole?

1. Prevailing understanding: "money" in the sense of wealth and property

2. Proposed understanding: "money" in the sense of inclinations, desires and ideas

Conclusion: The importance of balance between the apparent and the inner

The Holy Qur'an is, without a doubt, a book with layers of meanings, and its appearance may lead to its interior for those who contemplate and think. However, the search for the inner should not be a reason to ignore the apparent manifestation or to assign meanings to words that are not tolerated by language and context.

The word "your money" in the Qur'an, based on conclusive linguistic and contextual evidence, clearly refers to wealth and material possessions. This understanding does not diminish the depth of the Qur'an, but rather establishes the importance of dealing with these funds according to God's method, recommendation, spending and justice, and confirms that they are a means of affliction and not an end in themselves.

As for tendencies, desires and ideas, although they are of paramount importance in human life and his relationship with God, the Qur'an expresses them in other precise terms such as passion, soul, heart, conjecture, science, and others. Confusing these terms may lead to blurry understanding and a departure from the accuracy of the Qur'anic pronunciation.

Therefore, a stable understanding of the word "your money" remains the strongest and most consistent, with the need to reflect on how this material money affects our inclinations, desires, and hearts, and how to make it a means of closeness to God rather than a reason to distance from Him.

Judgment" in the Qur'an:

  1. The traditional concept of the word "ruling" (Hukm):

  2. Proposed new concept of the word "judgment":

  3. Analysis of the new interpretation:

Conclusion:

The proposed new interpretation of the word "ruling" as meaning "the conjunction of the zahir with the batin" lacks a strong linguistic basis and contradicts the widespread and stable Qur'anic use of the term. Nor does it fit strongly with the specific context of the term "Arab rule" as the traditional interpretation.

It can be argued that the Qur'an, as an "Arab rule" (i.e., wisdom, legislation, and divine authority in Arabic), may contain layers of meanings (zahir and batin), but the word "rule" itself cannot be loaded with this complex meaning (the conjunction of zahir and batin). Its original connotation of judging, adjudication, legislation, wisdom and authority remains the strongest, most established and most consistent.

The Virgin Mary: a symbol of change and revolution against outdated concepts

Introduction:

The story of the Virgin Mary, peace be upon her, is one of the most controversial and interpreted stories in religious history. While traditional interpretations offer her as an isolated saint, miraculously chosen by God to bear Christ, this new interpretation offers us a very different vision. Mary, in this context, is not just a historical figure, but a symbol of every human soul (man or woman) that seeks change and out of darkness into light, from ignorance to knowledge, from injustice to justice. It is a symbol of revolution against outdated concepts and rigid traditions that shackle the mind and soul.

Maryam: Rebelling against tradition:

Mary was not a woman who surrendered to the reality imposed on her, but a thinker and questioner, seeking the truth and defying norms. She realized that the teachings of the synagogue of her time were incompatible with common sense, reason and logic, so she decided to go against these teachings and seek change.

The Almighty says in Surah Maryam: "In the Book, remember Mary as she rejected an eastern place from her family" (Maryam: 16).

In this verse, we see Mary "rejecting" her family, and this "rejection" is not just a spatial distancing, but an intellectual and spiritual departure from the outdated ideas and beliefs that prevailed in her society. She chooses an "oriental place", and the eastern place here is not just a geographical destination, but a symbol of the place where the sun of knowledge and truth rises, where her journey towards enlightenment begins.

Hijab: Symbol of isolation from falsehood:

The verses in Surah Maryam continue: "I took a veil without them" (Maryam: 17).

This "hijab" is not a physical veil, but a symbol of isolation from the false ideas and beliefs that surrounded it. It is a conscious decision to stay away from everything that hinders her march towards the truth.

Virginal birth: symbol of intellectual insemination:

This interpretation rejects the literal understanding of virgin birth, seeing it as a symbol of self-insemination with new knowledge and enlightened ideas that come from divine revelation. It is a new birth, an intellectual and spiritual birth, not necessarily a physical birth.

The Almighty says: "So we sent our Spirit to her, so that she may represent human beings together" (Maryam: 17).

"Our soul" here means revelation and inspiration, and "human together" means someone who carries this new knowledge, not necessarily an angel. It is this person who inoculates Mary's soul with new ideas, and helps her to be reborn.

Christ: A Revival Program:

Christ, in this context, is not just a prophet, but a revival program aimed at wiping out polytheistic lands (false ideas and beliefs) and raising people from the land of death (ignorance and darkness). It is a call for change, renewal and reform.

The Almighty says: "When the angels said, O Mary, that Allah will give you good news by a word from Him, His name is the Messiah, Jesus son of Mary, who is worthy in this world and in the Hereafter and who is close to him" (Al-'Imran: 45).

"The word from Him" means the divine program, and "Christ" means the anointing of polytheistic lands, that is, the one who removes false ideas and establishes the truth.

Conclusion:

The story of the Virgin Mary, as presented in this interpretation, is the story of every human being who seeks change and freedom from injustice and ignorance. It is a story that calls for:

The Virgin Mary is a symbol of every woman (or human being) who refuses to be a mere follower, seeks to realize herself, prove her existence, and contribute to building a better world. It is a story that inspires us all to seek change and evolution, to break out of inertia and tradition.

Kahias: The Code of Qur'anic Knowledge and the Key to Contemplation

Introduction:

Surah Maryam, one of the Meccan surahs of the Holy Qur'an, begins with the severed letters "Kahi'is". Throughout the ages, commentators have differed in the interpretation of these letters, some of whom saw them as mere meaningless letters, and others who worked hard to find meanings for them. This new interpretation offers a different view, as it considers "Kahias" not just vague letters, but a code that carries with it the keys to understanding the surah and its deep meanings, and an explicit invitation to reflect and meditate.

Kahias: Deciphering:

This interpretation holds that each of the letters "Kahias" carries a special symbolic connotation, and when these connotations are combined, we have an integrated picture of the message carried by the surah:

Kahias: An invitation to reflection and deduction:

When combining these symbolic connotations, we find that "Kahias" in its entirety means that man must derive knowledge from the divine commandments, and use his intellect, intellect and abilities to understand these commandments and apply them in his life. It is an explicit invitation to reflect on the Qur'an, to transcend superficial and literal interpretations, and to dive into the depths of meaning.

Evidence from the Qur'an:

This commentary cites several Qur'anic verses that support this vision and emphasize the importance of reflection on the Qur'an, such as:

Conclusion:

The interpretation of Kahias as a key to Qur'anic knowledge and a code for reflection invites us to reconsider the way we deal with the Qur'an. It invites us to:

Kahias is a call to every Muslim to be a thinker and a contemplator, to seek to understand the Holy Qur'an deeply and sincerely, and to apply its teachings in his life.

The new concept of abrogation in the Qur'an: clarification and clarification instead of removal and annulment

Introduction:

The issue of abrogation in the Holy Qur'an is one of the thorny issues that has sparked wide controversy throughout Islamic history. The traditional understanding of abrogation, which means the removal and invalidation of one verse or the ruling of another verse, raises questions about the perfection and preservation of the Qur'an. This passage introduces a new concept of abrogation, based on evidence from the Qur'an itself, which holds that abrogation is the statement, clarification and detail, not removal and invalidation.

First: Reconsidering the linguistic meaning of the word "copy":

Instead of limiting the meaning of abrogation to removal and transfer, we should return to the linguistic root of the word (n-x-x) and its broader connotations. This root refers to:

  1. Correlation and association: Copying is the extraction of something that is associated with the original, linked to it.

  2. Management and configuration: Transcription is the routing of composition towards correlation, that is, the manifestation of what is inherent in the original.

  3. Statement and clarification: Transcription is the disclosure and statement of what was originally hidden.

Second: Interpretation of the pivotal verse (Al-Baqarah: 106):

{What we copy from a verse or forget is good from it or like it}:

Third: "Aya" in the sense of "window to question":

A verse in the Qur'an is not just a sentence, but a "window to question", an entrance to reflection and reflection. Each verse is an invitation to reflect on God's creation and judgments.

Fourth: Evidence from the Holy Quran:

  1. Verse of customs (154): {And in its copy is guidance and mercy}: "Its copy" here means its statement and content, not its physical image.

  2. Verse of Hajj (52): {So Allah will copy what Satan throws}: Abrogation here is to remove confusion and doubt, not to remove the verse itself.

  3. Verse of Jathiyah (29): (This is our book that speaks the truth to you, that we were copying what you were doing) Copying here is not in the sense of making a copy, but explaining and clarifying the works, and providing evidence for them.

Fifth: Negation of copying in the sense of removal and annulment:

There is not a single verse in the Holy Qur'an that scholars have unanimously abrogated in the sense of removal and invalidation. The verses that are said to have been abrogated are still found in the Qur'an, and are cited and inferred.

Sixth: Transcription is the gradual statement:

Abrogation is the gradual statement of the rulings of God Almighty, commensurate with the development of society and the change of circumstances. This statement may be:

  1. General restriction: such as allocating a general provision to certain cases.

  2. Allocation to an absolute: such as defining the scope of an absolute rule.

  3. A statement of totality: such as clarifying a vague meaning in a verse.

Seventh: Examples from the Holy Quran:

Eighth: Tightening the verses of the Qur'an:

All the verses of the Holy Qur'an are tight, there is no doubt about them, and there is no contradiction between them. {A book whose verses were wiser and then separated from the hands of an expert sage} (HUD: 1).

Conclusion:

Understanding abrogation in the Qur'an as clarification, clarification and detail, rather than removal and invalidation, removes the problems raised by traditional understanding, and emphasizes the completeness, memorization and tightness of the Qur'an. This new understanding invites us to reflect more on the verses of the Holy Qur'an, and to derive legal rulings from them in line with our contemporary reality.

"Mihrab", "The Wall" and "The Treasure": Quranic symbols that transcend craftsmanship to the horizons of knowledge

Introduction:

The Holy Qur'an is replete with symbols and signs that carry deeper and farther meanings than direct apparent meanings. These symbols are not mere fleeting words, but are keys to a deeper understanding of the message of the Holy Qur'an, and an invitation to reflect and reflect on its verses. In Surah Maryam, the symbols of the mihrab, the wall and the treasure stand out as prominent examples of this Qur'anic symbolism, for which this new interpretation offers a vision that goes beyond literalism to the horizons of knowledge.

Mihrab: The Intellectual Battlefield:

The concept of "mihrab" in this commentary is not limited to the physical place of prayer in the mosque, but extends to include the mind and thought, where man's battle against false ideas and corrupt beliefs is waged against false ideas and corrupt beliefs. It is the arena of the greatest jihad, the jihad of the soul, and the jihad of word for word.

Wall: The separation between the apparent and the inner:

The concept of the "wall" in this commentary transcends the physical wall, becoming a symbol of the separation between the zahir and the batin, between the literal meaning of the Qur'anic text and the profound meaning it carries. It is an invitation to penetrate beyond letters and words, and to dive deep into meanings.

Treasure: Science and hidden knowledge:

The concept of "treasure" in this interpretation is not limited to buried money, but extends to include the science and knowledge that we must seek and extract from the interior of the texts and from our lives and experiences. It is a precious treasure, but it may be hidden from view, and it requires effort, research and excavation.

Conclusion:

Understanding these Qur'anic symbols ("mihrab", "wall" and "treasure") invites us to:

  1. Transcending literalism: not being satisfied with the apparent meanings of texts, and seeking to understand the deeper and farthest meanings.

  2. Meditation and reflection: Allocate time to meditate on the verses of the Holy Qur'an and try to understand them and draw lessons from them.

  3. The search for knowledge: the pursuit of science and knowledge, and not only ignorance and imitation.

  4. Intellectual jihad: Fighting false ideas and corrupt beliefs with science, argument and proof.

These symbols are a call for every Muslim to be a thinker and a seeker of truth, to seek to understand the Holy Qur'an deeply and sincerely, and to apply its teachings in his life. It is a call to self-advancement through science and knowledge, and to contribute to building a better and more conscious society.

The meaning of the word "soul" in the Holy Quran

Especially in the context of the verses in which it is mentioned in relation to God and in the verses in which it refers to human spirits. He wonders whether the word "same" has the same meaning across these different contexts or if there are nuances in its interpretation.

Let us analyze the verses he mentioned and the meaning of "same" in each of them:

Al-Ma'idah 5:116:

The verse is part of a dialogue between God and the Prophet Isa (Jesus).

Allah asks: "And when Allah said, 'O Jesus, son of Mary, you said to the people, 'Take me and my mother as gods apart from Allah.' He said, 'Glory be to you, I cannot say what I do not have rightly.' If you said it, I taught him. You know what is in myself, and I do not know what is in yourself.

Explanation: "And when Allah said, 'Jesus, son of Mary, did you say to the people, 'Take me and my mother as gods?' He says, 'Glory be to you, I would not have said what I have no truth about, if I had said it, I would have taught it, learn what is in myself and I do not know what is in yourself.' You are the knower of the unseen."

Here, the word "nafsi" (nafsi) refers to the spirit or self of Prophet Jesus, and the word "nafsi" (nafsi) is used in a way to describe the divine essence or knowledge of God. It does not literally indicate that God has a "spirit" in the human sense, but rather a way of expressing the unknown inner truth of God compared to man's known spirit.

Surah Al-An'am 6:12 :

The verse speaks of the attribute of mercy with God.

""Say to what is in the heavens and the earth, say to Allah, he wrote mercy on himself, to bring you unto" "There is no doubt about the Day of Resurrection, those who have lost themselves, they do not believe"

Explanation: (Say to those who are in the heavens and the earth, say to Allah, He has written mercy upon Himself to gather you together until the Day of Resurrection, there is no doubt about it) and those who lose themselves are those who do not believe."

"Myself" (himself) here translates as "himself". In this context, it signifies the essence or being of God, and that He has taken it upon himself to be merciful. It is not a spirit in the created sense, but an attribute of the divine being.

Surah Al-Imran (Al-Imran) 3:28 and 3:30:

These verses warn against being tempted by worldly appearances and fearing God.

Verse 28: "The believers do not take the disbelievers as guardians without the believers, and whoever does this is not of God in anything except that." " fear them pious ۗ and God himself warns you ۗ and to God the destiny""

Explanation: "The believers do not take the disbelievers as guardians without the believers, and whoever does this is not from Allah in anything except to be careful of them" and Allah himself warns you and to Allah the destiny.

Verse 30: "The day every soul finds what it has done well and what it has done badly, it would like to have between it and Him for a long time, and Allah himself will warn you, and Allah will be merciful to the servants."

Translation: "The day every soul finds what it has done well and what it has done badly, it would like to have between it and him for a long time, and God himself will warn you." God is kind to the servants."

In verses 28 and 30, the word "himself" (himself) translated as "himself" refers again to the essence or being of God. And the warning from God Himself, emphasizing the seriousness of the message. In contrast, in verse 30, the word "soul" refers to the soul of each individual.

Surah Al-Imran (Al-Imran) 3:185:

This verse speaks of the inevitability of death.

"Every soul tastes death, but you will pay your wages on the Day of Resurrection, so whoever moves away from Hell and enters Paradise has won, and this life is nothing but the goods of vanity"

Translation: (Every soul tastes death, but you will pay your wages on the Day of Resurrection, so whoever moves away from Hell and enters Paradise has won). The worldly life is nothing but the baggage of vanity."

"Soul" here clearly means "spirit" in the sense of every living being with a soul, emphasizing that death is a universal experience for all created beings.

An-Nisa (4:1):

This verse describes the creation of man.

"O people, fear your Lord, who created you from one soul, and from whom He created her husband, and from whom He spread many men and women, and fear Him whom you wonder."

"Soul" in relation to God Almighty: refers to His Most High Self, His essence, His being, His intrinsic attributes. This is not to say that God has a "soul" in the human sense of a created soul or soul.

"Soul" in relation to man (and creatures): refers to the spirit, self, personality, living being.

Key point: the important question about the accuracy of our understanding of Quranic terminology and how context plays a crucial role in determining meaning. My explanation is intended to provide this clarification and to emphasize that "nafs" is not a word with one fixed meaning in all places.

Between God's Revelation and Human Interpretations: Where Does the Role of Reason Lie?

"Reason or not?" The fundamental difference between God's call and mankind's call

An invitation to reflection: does man use his mind to understand religion or does he follow transmission without thinking?

"God said reason, and man said, 'Do not be reasonable': Who do we listen to?

God's call to reason versus man's call to irrationality

Focusing on the verses "Do you not reason" and "Do you not think": The presence of many verses in the Qur'an that conclude with questions that urge reason, reflection and reflection, which indicates the importance of reason in religion from its point of view. These verses are like "Will you not reason", "Will you not think", "Will you not contemplate", "May they be reasonable", "May you be reasonable".

The Qur'an's Challenge to Reason: It is stated that the Qur'an challenges people to read and think about it, and decide for themselves whether it is from someone other than God or not, which indicates the Qur'an's confidence in the ability of the mind to grasp the truth.

Criticism of the orientation of "It is not permissible to use reason on transmission

Warning against "brain stopping" at a certain point: Caution against stopping thinking and criticizing at a certain point in understanding religion, arguing that "sheikhs and scholars" know best, or that a person is "who he is" to oppose them. He sees this cessation of thinking as a "brain stop."

Emphasis on freedom and choice: Affirmation that the choice ultimately belongs to the individual himself: "The choice is for you, whoever converts himself and whoever goes astray does it."

In short: the basic idea is to call for the use of reason and critical thinking in understanding religion, and not to blindly surrender power or transfer without forethought, while emphasizing that the Qur'an itself urges and advocates reason. The video raises the question of the correct balance between transmission and reason in religious understanding.

The call to understand the Qur'an directly and reflect on its verses

The Qur'an calls for the "best interpretation": Verse 33 of Surah Al-Furqan: "And they will not bring you a parable except that we have brought you the truth and the best interpretation" confirms that God himself calls for the search for the "best interpretation" of the Qur'an.

The Qur'an "clarifies everything": Another verse, verse 89 of Surat Al-Nahl: "And the Book was revealed to you as an explanation of everything, guidance, mercy and good news for Muslims", confirms that the Qur'an contains an explanation and clarity of everything, and not a vague or encrypted book.

The Qur'an's facilitation of remembrance and reflection: He refers to verse 17 of Surat Al-Qamar: "We have facilitated the Qur'an for remembrance, so is there anyone who thinks", to confirm that God facilitates the Qur'an for remembrance and reflection, which means that it is not exclusive to a certain group or incomprehensible.

The Qur'an addresses the "pure souls": Verse 79 of Surat Al-Waqi'ah: "Only the purified can touch it" and links it to the idea that the Qur'an addresses pure souls, and perhaps here means that a correct understanding of the Qur'an requires purity of soul and heart.

The Qur'an is valid for every time, place and human being: an affirmation of the comprehensiveness of the Qur'an and its validity for every time, place and for every human being, which means that its interpretation must be renewed and appropriate for each age.

Criticism of the idea of sufficiency with the interpretations of "humans": The speaker implicitly criticizes the idea of sufficiency with ancient human interpretations (such as those of al-Tabari, al-Qurtubi, al-Razi, Ibn Kathir, and others) without diligence in understanding the Qur'an directly and contemplating it in each age. These interpretations are "human interpretations" and may be related to their environments and eras.

The Qur'an is complete and illustrates everything: the Qur'an is not incomplete or vague, but rather a "clarification of everything" as stated in verse 89 of Surat An-Nahl. This means that the Qur'an contains everything that a person needs in his religion and world.

Dispensing with the Qur'an from Human Books: An interrogative question: "If we omit all human books, is the Qur'an complete or incomplete?"

Focus on the Qur'an directly: Go directly to the Qur'an to understand and interpret it, rather than relying on human books that may be subject to imperfection, distortion, or difference.

Comparing the Qur'an to the "cow of Moses" and "the people of the Qur'an": He uses two examples to illustrate his idea.

The Cow of Moses: The story of the cow of the Israelites in the Qur'an, and how God commanded them to slaughter a specific cow, but they were more than questions and complexities, which indicates that excessive complexity may distance man from the original intention.

Qur'an people: Muslims who follow the Qur'an, comparing them to the "people of Moses", perhaps to indicate that the Qur'an is the book that Muslims should follow mainly.

A call to "pure souls" and "purified souls": linking the understanding of the Qur'an to "pure souls" and "purified souls", citing verse 79 of Surat Al-Waqi'ah: "Only the purified can touch it."

A deep understanding of the Qur'an requires purity of heart and soul.

In short: the call to understand the Qur'an directly and reflect on its verses, while emphasizing that the Qur'an itself facilitates understanding and calls for the search for the "best interpretation" at all times and places, without being satisfied with ancient human interpretations that may not suit all ages. The video implies that the Qur'an addresses both the mind and the heart and calls for purity of the soul to understand it more deeply.

The call to think about "one mind" and "emptying the cup": The expressions "one mind" and "emptying the cup" are used as examples.

One mind: calls for thinking with "one mind", here means thinking impartially and honestly, without biases or external influences.

Emptying the cup: Man must "empty the cup" of inherited human prejudices and interpretations, in order to be able to understand the Qur'an correctly and directly.

In short: the call to make the Qur'an the main and first reference for Muslims, and to go to it directly for understanding and reflection, while emphasizing the perfection and comprehensiveness of the Qur'an, and dispensing with it from human books, with the need to purify the soul and empty the mind of preconceived ideas to understand the Qur'an correctly.

Interpretation of verse 109 of Surat Al-Ma'idah : Does the Prophet Muhammad possess the knowledge of the unseen?

A video recently went viral online of a Muslim man discussing an interesting interpretation of verse 109 of Surat al-Ma'idah in the Qur'an. The man argues that this verse indicates that even the messengers of God, including the Prophet Muhammad (peace be upon him), do not possess the knowledge of the unseen.

Text of verse 109 of Surat Al-Ma'idah

The man begins the video by reciting verse 109 of Surat Al-Ma'idah in Arabic, followed by simple Arabic subtitles:

"On the day when God gathers the messengers and says, 'What have you answered?' They said, 'We don't know, that you are the knower of the unseen.'"

Translation: "The day God gathers the apostles and says, 'What have you answered?' They said, "We don't know that you are the unseen."

The man's interpretation of the verse

The man explains his interpretation of the verse, emphasizing the following points:

Doomsday: The verse talks about the Day of Resurrection, the day on which God will gather all the messengers.

Apostles' Question: God will ask the apostles what they "answered," that is, how people responded to their message and call.

The Apostles' Confession of Ignorance: The Apostles, including the Prophet Muhammad, respond with "We have no knowledge." The man stresses that this confession of ignorance came from all the Apostles, without exception.

The knowledge of the absolute unseen belongs to God alone: The Apostles conclude their answer by acknowledging that God alone is the "mark of the unseen", that is, the world with all that is absent from creation.

The link with the prayers of Muslims and the science of the unseen

The man associates this interpretation with a common notion among some Muslims that the Prophet Muhammad teaches their prayers, supplications, and even other metaphysical matters. Wondering:

If the apostles themselves confess that they did not know what people answered their messages on the Day of Resurrection, which is related to the impact of their vocation in this world, how could the Prophet Muhammad teach other metaphysical things such as the prayers of Muslims after his death?

How can the prophet, who is among the apostles who will answer "We have no knowledge", possess the knowledge of the unseen when the verse confined the knowledge of the absolute unseen to God alone?

An invitation to reflect and reflect

The man emphasizes that he does not give a fatwa or a final explanation, and does not seek to challenge or impress anyone. His goal is to invite Muslim viewers to:

Read the verse themselves: It urges them to refer to the Qur'an or Qur'an applications and read verse 109 of Surat Al-Ma'idah by themselves.

Contemplation of its meaning: invites them to reflect on the meaning of the verse and understand it themselves, away from any preconceived interpretations.

Critical thinking: Encourages them to think critically about concepts related to the science of the unseen, and their compatibility with this clear Qur'anic verse.

Conclusion

This video offers an interpretation based on the apparent understanding of verse 109 of Surat al-Ma'idah to argue that the absolute knowledge of the unseen is a characteristic of God alone, and even God's messengers, including the Prophet Muhammad, do not possess this knowledge. It is up to viewers to reflect on this interpretation, focusing on reading the verse themselves and contemplating its meanings.

In a world without books: is the Qur'an still enough?

A moving video posed a profound question: "If we remove all human books, will the Qur'an remain complete or incomplete?" invites the speaker in the video, not as an official commentator or mufti, but as an ordinary thinker who respects all human beings, to reflect on this fundamental question.

The Qur'an: the example of perfection and sufficiency

The speaker begins his speech by analogy with the Qur'an, "like the Qur'an like the cow of Moses", and "like the people of the Qur'an", alluding to the depth of the meanings of the Qur'an and the multiplicity of levels of understanding of it. He asserts that the Qur'an is not just a religious book, but rather a "clarification of everything" and "guidance, mercy and good news for Muslims", citing the verse: "And we revealed the book to you as an explanation of everything, guidance, mercy and good news for Muslims."

An appeal to the conscious mind and open spirit

The speaker addresses conscious minds that seek spiritual purity, explaining that understanding the Qur'an requires a pure heart and an open soul. He points out that souls seeking purification and elevation can easily grasp the message of the Qur'an, while souls who are "dead" or full of preconceptions may find it difficult to do so. He gives the example of the "full cup" who cannot receive more, stressing the need to "empty the cup" of prejudices and prejudices to truly understand the Qur'an.

It is not an interpretation or a fatwa, but an invitation to reflection

The speaker is keen to emphasize that he is not an interpreter of the Qur'an or a mufti, and does not seek to challenge or belittle scholars. Its goal is simple: to address the human mind and invite it to reflect on the greatness and importance of the Qur'an. He likens his endeavor to "trying to light a lamp" in the listener's mind, so "it ignites, thank God, and if it does not ignite, there is no trick in his hand."

Warning against heedlessness and ignorance

The speaker concludes with a gentle warning against heedlessness and ignorance, hinting that those who are not guided by the Qur'an may be "like cattle, but they are misguided." He preempts any possible criticism by seeking refuge in God from being ignorant, stressing that his goal is goodness and guidance.

Summary of recommendations:

The video offers the following recommendations to viewers:

Reflection on the perfection and sufficiency of the Qur'an: Reflect on the adequacy of the Qur'an as a source of guidance and knowledge, especially in a hypothetical scenario in which all written human heritage disappears.

Striving for spiritual purity and open-mindedness: preparing the soul and heart to receive the light of the Qur'an, and getting rid of prejudices and prejudices that may hinder understanding.

Personal reflection on the Qur'an: Focusing on contemplating the meanings of the Qur'an with a conscious mind, rather than relying entirely on the interpretations of others.

Mutual respect and appreciation of science: Appreciating the efforts of scientists and interpreters, while maintaining respect for all human beings, even with different points of view.

The message of the video is clear: the Qur'an is a complete and comprehensive book, which carries with it guidance for all humanity. Are we ready to "empty our cup" and listen with open hearts to His eternal message?

The concept of this world and the hereafter in Islam: man's journey between annihilation and survival

The concept of this world and the hereafter is a fundamental pillar of the Islamic conception of human existence. It determines for man his place in the universe, his purpose in life, and his destiny after death. Islam does not view the worldly life as an end in itself, but rather as a temporary stage, a farm for the hereafter, and a field of testing and affliction.

Dunya: Courtyard House and Test:

The world in the Islamic conception is a place of annihilation and demise, no matter how long it lasts. The text describes them as "the worldly goods of life," "the adornment of worldly life," and "fun and play." These descriptions do not diminish the value of the world in itself, but they put it in its true size, and remind man not to be tempted by it, and not to be overly attached to its pleasures and desires.

The world is a place of testing and affliction, in which God tests His servants, to distinguish the malicious from the good, the true from the false, and the benefactor from the abuser. In this world, the meanings of affliction, patience, thanksgiving and satisfaction are manifested, which are great places by which man rises in the ladder of faith.

The Hereafter: A House of Survival and Reward:

In contrast to mortal worldliness, the hereafter comes as a place of survival and immortality, a place of retribution and reckoning. The afterlife is the eternal seat of man, where every worker receives the reward of his work, good or evil. The text describes the afterlife as "the abode of decision", "good and lasting", and as "the great victory".

The Hereafter is the abode of bliss for those who believe and do good, and it is the abode of painful torment for those who disbelieve and refuse to obey God. In the hereafter, God's absolute justice is manifested, where the oppressed are punished from the oppressor, and everyone who has the right fulfills his right.

Balance between this world and the hereafter:

Islam does not call for monasticism and disconnection from the world, but rather for a balance between this world and the hereafter. The Muslim is required to live his world, to strive for good and benefit, and to take from it his luck of halal goodness and pleasures, but without forgetting the hereafter, and without being tempted by the world and making it his goal and goal.

Islam urges working for this world as if you were living forever, and working for the afterlife as if you were dying tomorrow. This noble prophetic guidance summarizes the essence of the balance between this world and the hereafter, and calls on the Muslim to live in this world effectively and positively, and to invest it in obedience to God, and in achieving his interests and the interests of his society, while always preparing for the hereafter, and working hard to obtain the approval of God and His paradise.

Worship is the bridge to the hereafter:

Worship in Islam is the bridge that crosses man from the mortal world to the remaining hereafter. Worship is the bond that binds the slave to his Lord, and it is the increase that the Muslim provides on his journey to the hereafter. Through worship, man draws closer to God, gains his favor, acquires good deeds, erases bad deeds, and prepares himself to meet his Lord in the hereafter.

The concept of this world and the hereafter in the life of a Muslim:

Understanding the concept of this world and the hereafter correctly greatly affects the life of a Muslim, as it is:

Sets priorities: makes the hereafter a priority in the life of a Muslim, makes him seek good deeds that benefit him in the hereafter, and puts him ahead of mortal worldly interests.

Refines behavior: Refines the behavior of the Muslim, and makes him more moderate and balanced in his dealings with the world, so that he is not jealous of it or overwhelmed, nor despair or despair.

Pushes to work and achievement: Pushes the Muslim to work and accomplish in this world, but with the intention of getting closer to God, and calculating the reward from Him, so that his work will be worship, and his whole life will be obedience.

Grants True Happiness: Belief in the hereafter gives a Muslim true happiness and psychological comfort, because he knows that this life is temporary, and that eternal happiness and bliss reside in the hereafter, so he seeks it diligently and diligently.

Conclusion:

The concept of this world and the hereafter in Islam is an integrated and harmonious concept, which clarifies to man the reality of human existence, and determines his purpose and destiny. The world is a place of annihilation and testing, and the hereafter is a place of survival and reward. A true Muslim is one who seeks balance between this world and the hereafter, builds his world by good deeds, and is equipped for the hereafter with worship and obedience, in order to obtain the satisfaction of Allah and his paradise in the hereafter.

Expanding new concepts in the interpretation of the Qur'anic verse: "God deceases souls..."

Introduction:

The verse (39:42) in Surat Az-Zumar illuminates for us a hidden aspect of the reality of existence and the relationship between the Creator and the creature, saying: "Allah dies souls when they die and those who did not die in their dreams, so He catches those that have been wiped out by death and sends the other for an indefinite period, if this is for signs for people who think." A speaker presented a contemporary interpretive vision of this verse, characterized by depth and reflection, and calling for a reconsideration of some traditional notions of death, sleep and the soul. This paragraph seeks to expand these new concepts put forward by the speaker, and to explore their dimensions and implications.

1. The universality of "souls": a vision that transcends the human being

Expanding the concept of "souls" to include all living things is one of the highlights of the speaker's proposal. Rather than limiting "souls" to man only, he believes that the verse speaks of "souls" in the most general sense, which includes jinn and humans, animals of various kinds, and even insects and marine creatures. This expansion entails a deeper understanding of several aspects:

2. Sleep as a daily "death" experience: a window into the afterlife

The analogy between sleep and death is not new in Islamic thought, but the speaker gives it a special depth by linking it directly to the verse. He sees sleep as a "miniature death" that occurs every night, in which God dies souls whose death is not due and then sends them indefinitely upon awakening. This interpretation opens up prospects for reflection on:

3. Separating the experience of the soul from physical pain: a vision that relieves awe

The idea of separating the experience of the soul at death from physical pain is one of the exciting points raised by the speaker. He sees the pain that accompanies death as a physical and nervous reaction, while the "death" of the soul may be a completely different experience, perhaps free of pain and suffering. This perspective has important implications:

4. "Constipation" as the preservation of the cosmic order: a deeper dimension of divine power

The interpretation of "grasp" as not merely "capture" but "preservation of cosmic order" adds a new dimension to the understanding of divine power in verse. God does not only capture the soul, but extends to maintaining cosmic order and preventing chaos. This interpretation highlights:

5. "Term limit" and "elapsed term": the resilience of fate and the impact of human action

The speaker questioned the relationship between "term name" and "term elapsed", and suggested that "term elapsed" may be part of the "term named", opening the door to a more flexible understanding of fate and the impact of human action on age. This idea calls for reflection on:

6. Sleep as a miniature isthmus: a window to the other world

The analogy of sleep to the isthmus (the world separating this world and the hereafter) adds a deep spiritual dimension to the experience of sleep. Just as the isthmus is a world separating this life from the afterlife, sleep can be a state of separation between full and unconscious consciousness, between the world of the apparent and the world of the inner. This analogy opens up possibilities for us to contemplate:

7. The daily experience of death: a constant reminder of mortality

The assertion that sleep is a "daily taste of death" makes death present in our daily lives, not a distant event to fear. This daily awareness of death has many benefits:

Conclusion:

The contemporary interpretation of the verse "God passes away souls..." It opens up new horizons for us to understand and reflect. By expanding the concept of "souls", likening sleep to death, separating the experience of the soul from physical pain, interpreting "constipation" as a preservation of the cosmic order, asking questions about the "term named" and "the spent term", likening sleep to the isthmus, and emphasizing the daily experience of death, this interpretation provides us with a comprehensive and profound view of the reality of existence and the relationship between the Creator and the creature. These new concepts invite us to reconsider certain postulates, to reflect on the signs of God, and to be spiritually prepared to encounter God at every moment and ultimately. It is an invitation to the "intellectuals" to reflect and reflect, and to reach a deeper understanding of God's wisdom and mercy in His creation.

A look at the universe and man

Creation and evolution

Very nice, this is a good summary of the subject of creation and evolution from an Islamic perspective, linking this to Qur'anic verses and scientific discoveries. These three points can be elaborated more broadly to provide a deeper understanding:

1. The creation of the heavens and the earth:

2. Evolution in Creation:

3. Cosmology:

Conclusion:

The Holy Quran offers a comprehensive vision of creation and evolution that does not contradict science, but rather integrates with it. The Qur'an focuses on the spiritual and theological aspect, while science examines the physical details and mechanisms that govern the universe. A Muslim can combine belief in God as the creator of the universe with modern science's understanding of evolution and cosmology.

Heaven and Earth: Beyond the Apparent – Keys to Quranic Understanding

Introduction:
In many verses, the Qur'an invites us to look and reflect on "the heavens and the earth". We often receive this invitation with direct understanding, looking at the blue sky above us and the solid ground beneath our feet. But does the meaning stop there? The language of the Qur'an, as a "clear Arabic tongue", carries with it depths beyond the ordinary, and uses symbols and concepts in a way that opens doors to understanding beyond the immediate senses. This topic is the first step in the journey of exploring the symbolic and moral dimensions of heaven and earth, as two keys Essential for a deeper understanding of the Qur'anic message.

Sky: A Window to Transcendence and Exaltation
When "sky" is mentioned in the Qur'an, it certainly refers to the physical sky that we see, with its atmosphere, stars and orbits. But the word itself derives from an authentic linguistic root, "transcendence", which means elevation and elevation. This linguistic dimension opens the meaning wide: the sky is not just a physical space, but also a symbol of all that is high, sublime and transcendent. It symbolizes:

  1. Spiritual and intellectual elevation: the place to which the soul, soul and thought rise by striving and good deeds.

  2. The source of divine command: the place from which gifts, revelation and mercy descend.

  3. The goal of ascension: the destination to which good deeds and good words are headed, as in the Almighty's saying: "To Him ascends the good word and good deeds raise it" (Fatir: 10).

Heaven in this sense is the horizon of the soul, the source of guidance and the ultimate transcendence.

Earth: Field of Earth and Contemplation
On the other hand, "the earth" is our material stable, the cradle that God has made for us (who has made the earth a cradle for you) (Taha: 53). But just as heaven has its moral dimension, the earth may also carry a symbolic dimension associated with the act of "earthing"—that is, consolidation, contemplation, and diving into the depths in search of understanding. The earth becomes:

  1. The field of experience and learning: the place where we experience life, gain experiences and learn lessons.

  2. The field of reflection and reflection: the space in which we are invited to dive into our thoughts to understand the verses broadcast in it.

  3. Foundation foundation: the soil in which we plant the seeds of understanding and knowledge to grow and take root.

Earth is not just a planet on which we walk, but also a field for establishing understanding and rooting consciousness.

The Qur'an between the heaven of meaning and the land of contemplation:
If we look at the Holy Qur'an itself through this lens, we find that it combines the "sky" of meaning with the "land" of contemplation. It is "heaven" in terms of its high divine source, sublime gifts, and lofty meanings. It is a "land" in that it is the text that we are called to contemplate, dive into its verses, contemplate its words, and extract its knowledge treasures.

The key to names: deciphering meaning
Perhaps the main entrance to this deep understanding, and the door that opens the treasures of the Qur'an to us, lies in understanding the story of Adam's teaching of names: "And Adam taught all the names" (Al-Baqarah: 31). Did he teach him just names and titles for things? Or did he teach him what is deeper: the "simat" of things? That is, its intrinsic properties, its true functions, its inner nature that makes it what it is.

The Qur'anic tongue shown, as we suggest, is not an arbitrary language in which the community agrees to name something randomly. Rather, the "name" in the Qur'an carries with it the "attribute" and essence of the name. When we understand the "name" of something in the context of the Qur'an, we understand its truth, function, and role in the system of creation and guidance.

Let's take the example of the "tree": if we look at the literal meaning, it is the well-known plant. But if we understand its "simtha" as "everything that branches off from an origin," the connotation expands to include the family tree, the tree of knowledge, the genealogical tree, and even complex Internet networks. Thus, understanding names as "simat" is the first and necessary step to deciphering the deep meanings of the Qur'an.

Conclusion:
Revisiting and understanding basic concepts such as "heaven" and "earth", and understanding them beyond the physical appearance, with an emphasis on "names" as keys to the "attributes" of things, represents the main entrance to a deeper understanding of the Qur'an. This is the first step towards discovering the immense richness that lies behind words, which we will explore further in the following sections, God willing.

The Inner "Seven Mathani" and the Inner "Lord": The Code of the Qur'an and the Compass of Certainty

Introduction:
After we realized that "heaven" is the horizon of transcendence and awareness, and that rising to it requires the "authority" of knowledge and the rejection of denial and arrogance, the question remains: What is the detailed map of this journey? And what compass guides us through the various levels of understanding until we reach our destination? The Qur'an gives us very deep references to its inner "code" and man's spiritual compass, completing the picture we have begun to draw.

"The Seven Mathani": The Code of Founding Principles
God bless His Prophet by saying: "We have brought you seven of the Mathani and the Great Qur'an" (Al-Hajar: 87). While the common tafsir refers to Surat al-Fatihah, contemplation can open a wider horizon. The word "seven" in Arabic often symbolizes perfection, inclusiveness and organized pluralism. "Mathani" refers to the pairs or binaries that are frequently mentioned and complemented in the Qur'an (e.g. zahir and batin, promise and threat, command and prohibition, creation and formation, science and work...).

With this understanding, the "seven Mathani" can be considered as the complete and comprehensive basic principles, or the integral essential pairs that form the founding structure or code on which the "Great Qur'an" with its details, rulings and stories is built. They are the origins that are manifested in every verse and surah, and understanding them is the key to understanding the inner logic of the Qur'an and its wonderful consistency. Perhaps the subtle differences in the drawing of some words in the Ottoman Qur'an, such as the multiple variations of the word "heavens" (heavens/skies).The Heavens (Heavens/Heavens) we discussed are part of this precise code, carrying gentle and meaningful references in their specific contexts, and inviting further reflection on the structure of the text itself.

"Your Lord": The inner compass towards certainty
If the "seven Mathani" is the overall map, what compass guides us in applying it to our individual reality? Here the concept of "Lord" emerges in the Qur'an in a striking way. In addition to being God, the Creator and the Ultimate Educator, in some contexts we can glimpse a more specific connotation of "what is raised with you." That is, the sum of what you have acquired and have in terms of knowledge, experience, experience, and values, which constitutes your internal system of guidance and perception of the world. "Your Lord" in this sense is the essence of your self-education and community, and your formed awareness.

Let's look at verses like:

Intelligence and instinct: the fuel of the journey
For this inner compass (the Lord) to work effectively, and to decipher the map (the seven bladders), we need fuel: it is "intelligence". Intelligence is the ability to understand, analyze, discern and conclude, and it is the basis of the "intelligence" mentioned in the Almighty's saying (except what you have intelligent) (Al-Ma'id: 3), which makes things useful, halal and usable. The opposite of intelligence is "lying" (covering, ambiguous, falsification), which deprives its owner of opening the gates of heaven as we have seen.

This intelligence is not something strange, but is part of God's "instinct" (Romans: 30), that inherent ability of every human being to learn, develop and gain experience. Man is, as has been said, "the sum of his experiences" (la somme de nos expériences). It is these experiences, guided by common sense and intelligent reason, that refine his inner "Lord" and make him a finer compass towards certainty.

Surah An-Nas: Warning against the confusion of the compass
Surah An-Nas provides an eloquent warning against the forces that may disrupt this inner compass. The "Lord of the people, the King of the people, the God of the people" may refer not only to God, but also to the ideas, customs and traditions that people "raised", which possessed and dominated them (the King of the people), until they worshipped them without God or with Him (the God of the people). The source of this confusion is "obsessive and deceptive" (misleading thoughts that creep in and take root), Which comes from hidden forces (paradise) and from some people themselves (and people). The solution offered by the surah is "Say I seek refuge" – be aware, immune, distinguished (I seek refuge from al-Awdh in the sense of understanding and discernment as well) with this intellectual dominance, and return to your instinct and your true Lord.

Conclusion:
Our journey towards the "heaven" of understanding and transcendence is both internal and external. Its map is the "seven Mathani" manifested in the "Great Qur'an", and its compass is the inner "Lord" polished with science, experience and intelligence, and its fuel is common sense and the relentless pursuit of certainty. By understanding and activating these elements, man can achieve his goal of succession and urbanization, and rise in the levels of awareness, opening the doors of the heavens of understanding and mercy, to live a good life in this world and win satisfaction in the hereafter.

"Beating in the Earth": the journey of the mind and soul to the depths

Introduction:
"Hitting the ground" is often understood in its immediate context: traveling and moving in search of livelihood or education. But behind this apparent meaning lies a deeper dimension, an urgent invitation to embark on an intellectual and spiritual journey of self-discovery and truth. It is not just a transition of feet, but a flight of the mind and the rooting of the soul in the soil of knowledge and contemplation.

Earth and Heaven: Dimensions of Existence:
The mention of "earth" in the Holy Qur'an comes with meanings that go beyond the mere physical planet on which we live (﴿ who made the earth a cradle for you). It is also a symbol of "earth": confirmation, contemplation, intellectual and spiritual foundation. It is the field of understanding into which we dive in search of meaning. In contrast, the "sky" – derived from "transcendence" – represents beyond the atmosphere; it symbolizes the spiritual and intellectual elevation, of the ideals to which we aspire (to whom the good word ascends). The real journey is Balance between diving deep into the "earth" (contemplation) and striving for "heaven" (transcendence).

Comfort Zone Challenge:
"Hitting the ground" in this deep sense is an explicit invitation to emerge from the shell of familiar ideas and prevailing beliefs. It requires courage to challenge postulates, confront opposing currents of thought, and relentlessly seek new ways of thinking and learning. It is a rejection of intellectual rigidity, and a constant quest to expand the circle of consciousness, just like one strikes in a virgin land in search of its hidden treasures.

The Fruit of the Journey: Awareness and Universal Livelihood: The
purpose of this journey is not merely to reach an absolute and final "truth", but rather a continuous process of developing individual and collective consciousness. One of the fruits of this profound quest is a broader understanding of the concept of "livelihood". Livelihood is not just money, food and shelter, but a comprehensive giving that includes tranquility, wisdom, guidance, useful knowledge, health, and opportunities that enrich the entire existence ("There is no animal on earth except for Allah's sustenance"). Whoever strikes in the land of thought and spirit will have an understanding and insight, which are from I value livelihood.

Conclusion:
Let us make "striking in the ground" a way of life, in which we do not limit ourselves to material travel, but embark on constant journeys within our minds and souls, challenging, questioning, contemplating, and tirelessly seeking a deeper understanding of ourselves, our Creator, and life. It is the journey that sows the true seeds in the land of existence to bear fruit with awareness and wisdom.

"Corruption on Earth": When the Rope of Contemplation Breaks

Introduction:
When we hear about "corruption on earth" in the context of the Qur'anic verses ("And do not corrupt the earth after it has been repaired"), material and moral corruption often comes to mind: injustice, bloodshed, destruction of the environment. However, there is a deeper level of this corruption, closely related to our understanding of the word "earth" itself and our connection to divine revelation.

"Earth": the field of understanding and meaning:
As we have indicated, the word "earth" carries a dimension that goes beyond matter, to refer to the field of "earth", contemplation and understanding. In this perspective, "corruption on earth" can also mean corrupting this intellectual and spiritual field. How does that happen? It happens when the "covenant of God" in its deep sense is broken.

Breaking the Covenant: Severing the Link with the Inner Meanings:
"Those who break the covenant of God" are interpreted in one of its deep dimensions as not only those who violate the apparent covenants, but also "those who break the link between the true and inner meanings of the Qur'an and people." They block the lights of deep understanding, content themselves with crusts, or offer superficial or erroneous interpretations, preventing people from diving into the sea of Qur'anic wisdom.

Results of interruption: Suspicions and loss:
When contemplation is neglected, and the connection with deep meanings is severed, suspicions and misunderstandings of the Qur'an and life spread. Thoughts become sterile, "no humiliation stirs the earth and does not water the plough"—they do not move minds towards deeper understanding, and they do not quench souls with certainty and useful knowledge. It is this disconnection from the springs of correct understanding that leads to "corruption on earth" (meaning the land of contemplation and understanding), and makes its companions "losers" in this world (by losing insight and wisdom) and in the hereafter (by depriving of the fruits of correct understanding and acting on it).

Reform of the "earth": Returning to contemplation:
The reform of this "corruption" begins with the revival of a culture of reflection and deep reflection on the signs of God, visible (in the universe) and read (in the Qur'an). It requires going beyond rigid literal understanding, seeking to link verses to our reality, and drawing inspiration from the spiritual and intellectual gifts they contain. Building a strong connection to the true and profound meanings of the Qur'an is the way to reform and restore fertility to the "land" of understanding.

Conclusion:
Our responsibility is not limited to preserving the physical "land", but extends to keeping the "land" of understanding and contemplation pure and fertile. Let us be careful not to break God's covenant by severing our connection with the deep meanings of His words, and let us strive to reflect and reflect so that we may be among those who are good in the "earth" and do not corrupt, so that we may gain a deeper understanding and a greater livelihood in this world and the hereafter.

Worship and certainty

Excellent, I will integrate this important point about certainty and worship within the framework of the comprehensive Qur'anic concept of "hunting":

1. Certainty mattresses:

2. Universal Worship:

3. Linking to the concept of "hunting":

Comprehensive Conclusion :

The concept of hunting in the Qur'an goes beyond the narrow meaning to include broader dimensions related to the knowledge of God, livelihood, spiritual transcendence, trust, legal rulings, creative abilities, avoiding negative qualities, seeking the ranks of certainty, and making all life worship of God. It connects the world of matter with the world of the spirit, and reminds us that everything in the universe is God's plan and harness, that piety is the key to true sustenance and spiritual transcendence, that we must seek, work and trust in God in all our matters, and wisely choose the "ride" who It will help us in our life journey (armed with imagination and creativity like horses, avoiding obstructive ideas like mules), to seek to "hunt" useful knowledge, good qualities and firm certainty, to avoid "hunting" ignorance and reprehensible qualities, and to make our whole lives "hunting" for goodness and true worship.

Intelligence and instinct: basis and fuel

Integration between instinct and intelligence:

Common sense without effective intelligence may remain latent or easily susceptible to deviation. Intelligence without a pure basis of instinct may be used for evil or delusion. The complementarity between them is what enables man to achieve his goal:

Both, pure instinct and effective intelligence, are divine endorsements and essential fuel in man's journey towards the "heaven" of understanding, certainty and transcendence.

Names, language, and basis of learning

Complementary Conclusion:

If Adam's teaching of names established man's latent ability to understand the mysteries of creation, the revelation of the Qur'an with a "clear Arabic tongue" provided the best and clear means to activate this ability and provide humanity with the guidance and knowledge necessary to achieve its goal on earth. A deep understanding of the Qur'an therefore requires, not only an understanding of vocabulary, but an endeavor to grasp the "names" (facts and attributes) revealed by this revealed language.

Sultan and the Opening of the Gates of Heaven: The Power of Science and the Humility of the Spirit

Imperative integration:

Scientific authority without humility may lead to arrogance, corruption and aversion to the truth, closing doors instead of opening them. Humility without seeking knowledge and taking reasons (authority) may lead to helplessness and weakness. It is the combination of them - the power of science and knowledge, the spirit of humility and the lack of God - that enables man and societies to achieve true advancement and access to wider horizons of understanding and goodness, which truly opens for them the "gates of heaven".

Additional concepts and interpretations of some Qur'anic words (from a practical and ethical perspective):

  1. Zakat (Az-Zakāh):

  2. Slaughter (Adh-Dhabh):

  3. Fights (Yuqātil):

  4. Cutting (Al-Cut'):

  5. Multiplication (Ad-Darb):

  6. Stoning :

  7. Al-Harb:

  8. Qisas (Al-Qisās):

  9. Spent (Qadā):

  10. Tasbīh:

  11. Prostration (As-Sujūd):

  12. Kneeling (Ar-Rukū'):

  13. Doing (Al-Qiyām):

  14. Ash-Shukr:

These interpretations provide a dynamic, ethical and practical vision of the Qur'anic vocabulary, linking faith with movement and thought with action, and expanding the circle of understanding to include different aspects of life.

Lying and intelligence: the veil of insight and the closed gates of heaven

The bottom line:

Lying, especially the denial of the ayatollahs coupled with arrogance, is the veil of insight and the tight closure of the gates of heaven, preventing elevation and access to the paradise of understanding and contentment. While conscious intelligence combined with honesty and humility is the tool that exposes falsehood, protects insight and keeps the doors of transcendence open.

Instinct and Experiences: Potential and Environmental Impact

Complementary Conclusion:

The combination of the religious concept of instinct with the insights of modern epigenetics offers a richer understanding of human nature. Instinct is the pure starting point and potential for good and truth, but this possibility is not completely solid or static, but interacts dynamically with the environment and life experiences that may cultivate, refine, distort and obliterate it, just as the environment affects how our genes express themselves. This emphasizes the importance of a good environment and positive experiences in human development, and opens the door to hope for Change and return to pure innate origin by changing the environment and behaviors.

Waswasah and Khanas

Well done, these are important points that clarify the concepts of waswasah and khanas in Islam. They can be elaborated and clarified the relationship between them as follows:

The concept of obsessiveness and its sources:

Obsessiveness is the frequent subtle casting of bad thoughts, doubts or thoughts into oneself. It has two main sources:

  1. Self-obsessiveness (psychological obsession):

  2. The weevil of Satan (Khanas):

Al-Khanas and its relationship to waswasa:

Conclusion:

The relationship is that the "khanas" is one of the perpetrators of "waswasa". Seeking refuge and remembrance of Allah are the weapons to push his whispers.

Halal and Haram

  1. Al-Halal At-Tayyib:

  1. Al-Haram Al-Mudammir:

Conclusion:

Islamic legislation, by differentiating between good halal and destructive haram, aims to guide man towards what benefits him and reconciles him in his livelihood and return, and keeps him away from what harms and corrupts him. Halal is mercy, grace and facilitation, and haram is protection, prevention and preservation from evils and evils.

The forbidden between fixed eternity and situational flexibility: a reading in the light of necessity and "intelligence"

Reflecting on the verses prohibiting certain foods and practices in the Holy Qur'an raises a fundamental question: Is the rule of haram in Islam absolute holistic and eternal, or is it subject to circumstances and considerations that sometimes make its application flexible?

Fixed Origin: Initial Prohibition

Qur'anic verses, such as in Surat al-Baqarah and al-Ma'idah, clearly state the prohibition of specific elements: dead, blood, pork, and anything that is worthy of it other than Allah. This prohibition represents the basic rule and the unwavering divine principle that obliges Muslims to avoid. This prohibition is often understood as prevention of material or spiritual harm, and compliance with God's command.

The obvious exception: the gate of necessity

But it is interesting that the same verses that state this prohibition follow it directly, with the exception of an arbitrator: whoever is compelled to do something other than a repudiation or return, there is no sin against him. This exception opens a door to dealing with haram in cases of extreme necessity that threatens life, provided that the person is not a seeker of haram for himself or exceeds the limit of need. This does not mean that the haram has become halal in itself, but rather that the blame and sin are lifted from the compelled in his own circumstance, as a manifestation of God's mercy and forgiveness. This exception, agreed upon in jurisprudence, shows in itself that the consequences of violating the prohibition are not always absolute, but are subject to the circumstances of force majeure.

Broadening the horizon: the concept of "intelligence" in only what you are smart

The issue deepens when you consider the exception mentioned in Surat Al-Ma'idah after mentioning the types of dead (strangled, suffocated...) and what the seven eat: except what you have intelligent. The prevailing understanding of this exception is a reference to animals that are aware of life before their death for accidental causes, and are legally intelligent (slaughtered) to become halal.

But the text around which our conversation took place offers a different and extensive interpretation that links "intelligent" to "intelligence" and deep understanding. According to this perspective, the exception is not limited to slaughter, but extends to the ability to deal with these taboos (in their literal or expansive sense put forward by the text) with scientific and cognitive "intelligence" that eliminates their harm or enables them to be safely utilized. Examples include:

This interpretation, albeit unconventional, suggests that part of the "completion of religion" mentioned in the same surah al-Ma'idah may include the acquisition of scientific knowledge (intelligence) that enables man to deal with the challenges of his environment and its resources, including what was originally forbidden because of its harm associated with ignorance or mishandling.

Conclusion: Between the stability of principle and the flexibility of application

So, is the haram eternal totalitarian?

The concept of "beating in the ground"

It goes beyond the ostensible meaning of travel or geographic mobility.

In other words, striking the ground is a process of deep reflection and serious search for truth, while challenging prevailing ideas and confronting opposition, with the aim of reaching a deeper understanding of matters and developing individual and collective awareness. It is to get out of the intellectual comfort zone and look for new ways of thinking and learning.

The concept of marriage and marriage and the difference between them

First: The concept of marriage

Second: The concept of marriage

Third: The difference between marriage and marriage

shagging

marrying

More generally, it encompasses all forms of legitimate association between men and women (including the king of the right).

A special type of marriage, aimed at building a family and having children.

It may not necessarily aim to build a family (such as the king of the right).

It aims to build a family and achieve housing, affection and compassion.

It may be temporary (depending on its type).

The origin is permanence and continuity.

Entry is a condition, but "touching" (initiating the process of childbearing) may not be a condition (such as marriage followed by divorce before touching).

"Touch" (the initiation of the reproductive process) is a condition in it.

Marriage is a bond (couple), not an individual.

Marriage requires consent.

Conclusion:

Marriage is the general term for all types of legitimate association between a man and a woman, while marriage is a special type of marriage that aims to build a family and establish a stable and lasting relationship based on affection, mercy and housing. The video calls for a thorough understanding of these Quranic terms and not to confuse them.

The concept of laughter and crying

The concept of crying in the Qur'an:

  1. It is not just an emotional emotion: crying in the Qur'an is more than just an expression of sadness, pain or shedding tears. It is not a passing passive emotion, but an action with deeper connotations.

  2. Feeding the event/situation: Crying is "insisting on feeding the event enough," whether the event is negative (such as disappointment and failure) or positive (as a project or goal we are pursuing).

  3. Crying as a consequence: Shedding tears is a possible consequence of crying, but it is not crying itself. Crying (in the Qur'anic sense) can be an internal silence, represented by a state of regret or persistence.

  4. Quranic examples:

The concept of laughter in the Qur'an:

  1. Not just an expression of joy: laughter is not just a giggle or a superficial expression of happiness. It is much deeper than that.

  2. Clarity and understanding: Laughter is the result of deep understanding, comprehension, and clarity. It comes after effort and sacrifice.

  3. Success and achievement: Laughter is an expression of success and achievement achieved after hard work and proper planning.

  4. Quranic examples:

The relationship between laughter and crying:

Application to life:

This understanding can be applied to all aspects of our lives:

Conclusion:

Laughter and crying in the Qur'an are profound concepts related to action and reward. Crying is effort and sacrifice, and laughter is understanding and success. They are not opposites, but they go hand in hand, true laughter does not come until after crying, and sincere crying is the way to laughter.

The concept of people

  1. "People" in its general and comprehensive sense:

All of humanity: In many verses, the word "people" refers to all human beings, regardless of their religion, race, or gender.

Example: "O people, worship your Lord who created you and those before you, that you may be godly" (al-Baqarah: 21).

General public: It may refer to the general public, as opposed to a certain group (such as prophets or believers).

  1. "People" in the context of waswasa:

Human weakness: Your interpretation is correct in pointing out that the word "people" occurs in the context of human weakness and vulnerability.

Example: Surat Al-Nas: "Say, I seek refuge in the Lord of the people, the King of the people, the God of the people, from the evil of the obsessive Al-Khanas who whispers in the breasts of people from Paradise and people."

Seeking refuge in Allah: This surah teaches us to seek refuge in Allah from the evil of the obsessive (Satan) that whispers in the breasts of people (i.e. humans who are prone to waswas).

Not all people: It is important to note that this does not mean that all people are constantly under the influence of obsessiveness, but rather that humans are generally susceptible to it, and that we must be aware of this danger and seek refuge in God from it.

  1. Other meanings of the word "people" in the Qur'an:

Unbelievers or hypocrites: In some contexts, the word "people" may refer to a certain category of people, such as disbelievers or hypocrites, who are characterized by certain negative traits.

Example: "There are people who say, 'Believe in Allah and the Last Day, and they are not believers' (al-Baqarah: 8).

People of the Book: In other contexts, you may refer to the People of the Book (Jews and Christians).

Believers: Although they are rarely used in this direct sense, the context may suggest that people are Christians.

Conclusion:

The word "people" in the Holy Quran is a broad word in meaning, and its interpretation depends on the context in which it is spoken. And that they are "under the influence of waswas" is a correct and important interpretation, but it represents one aspect of meaning, which is the aspect related to man's weakness and vulnerability to the whispers of Satan. We must take into account the general and overarching meaning of the word "people" (all of humanity), as well as other meanings that the word may carry in different contexts. Understanding these multiple meanings helps us understand the Holy Qur'an more deeply and accurately.

The concept of hunting in the Qur'an

1. Literal (direct) meaning:

2. Figurative (symbolic) meaning:

3. Livelihood and its relationship to hunting:

4. Provisions relating to fishing:

Conclusion:

The concept of hunting in the Qur'an goes beyond the narrow meaning to include broader dimensions related to the knowledge of God, livelihood, trust, and legal rulings. It connects the world of matter and the world of the spirit, and reminds us that everything in the universe is God's plan and harness, and that we must seek, work, and trust in God in all our affairs.

Stone concept

Stone as a symbol of rigidity and rigidity: Stone is inherently solid, hard, and not easily formable. These physical qualities of stone are used figuratively to describe certain qualities in character or thought.

So, "stone: petrified thought" is a concise and powerful phrase that uses the physical symbolism of stone to express a negative mental state that hinders progress and development. It is a critique of a rigid mentality that refuses to think and clings to the old unconsciously or uncritically.

New interpretations of some contemplators about Qibla, fasting and prayer:

1. The concept of "changing the kiss" as a symbol of intellectual renewal:

2. The concept of "fasting" in its broad sense:

3. The concept of "prayer" as communication:

4. The concept of the "mosque" as a place of thought:

5. The concept of the "sacred month" as a case:

It should be emphasized that these interpretations are a particular vision of contemplators, and may not agree with prevailing traditional interpretations.

You are forbidden:

Summary of meaning:

"You are forbidden: the beginning of your guidance" means that entering into a state of holiness, protection, and commitment (whether material, spiritual, or legitimate) is the first and essential step on the path to guidance and access to God. It is a declaration that a person has made a decision to change and strive for the best, and that this decision is the beginning of their journey towards light and guidance.

Grand Mosque

The phrase, then, sums up the essence of Islam: turning to God (the Grand Mosque) and adhering to His guidance (the Holy Qur'an) as the beginning of an ongoing journey of faith.

Analysis of "Al-Aqsa"

Analysis of "Al-Aqsa" with its meanings (place name and preference name) greatly enriches understanding, and shows how a single word can carry multiple layers of meanings.

  1. Maximum: Place name and preference name:

  1. Interpretation of the phrase "Al-Aqsa: The revelation of the Qur'an":

  1. Rhetorical interpretation:

  1. Additional semantics:

5. Integration of meanings:

Adding this point to the previous answer makes it more comprehensive and deep, as it clarifies:

  1. Intentional verbal manipulation: The use of the word "Al-Aqsa" with its two different meanings is not just a coincidence, but is intended to enrich the meaning and add layers of semantics.

  2. Multiple symbolism: Al-Aqsa Mosque is not just a place, but a multidimensional symbol (goal, motivation, stop on a journey, symbol of holiness).

  3. The intrinsic relationship: The relationship between "Al-Aqsa" (in its two meanings) and "the revelation of the Qur'an" is not just a spatial or temporal relationship, but rather an essential relationship between the means and the end, and between the symbol and the meaning.

Hajar's concept:

Immigrants (plural of migrants):

Aners:

The difference between Muhajireen and Ansar:

In general, the word immigrants carries a great charge in Islamic history, and is associated with sacrifice, faith and patience.

The concept of "orphan" and "helper":

Surat Al-Ma'un: Help, Mercy, and Lost Guidance

In the name of God, the most merciful, the most merciful

Have you seen the one who lies about religion (1) then he who calls the orphan (2) and does not exhort the food of the poor (3) woe to the worshippers (4) who are easy about their prayers (5) those who see (6) and forbid food (7)

Extended analysis and interpretation:

  1. The denunciatory question: "Do you see the one who lies about religion?" – wonder and denunciation of the situation of those who lie on the Day of Judgment and Retribution.

  2. Qualities of a liar with religion – a deeper look:

  3. Threat to the unwary worshipers: "Woe to the worshippers who are ignorant of their prayers": Destruction for the worshippers who perform prayer unconsciously and unthoughtfully, they are oblivious to its true purposes.

  4. Showing off and preventing the remon – the essence of the problem:

Linking between "orphan" and "Ma'un":

Conclusion:

Surah Al-Ma'un, with this expanded understanding, becomes a universal call for mercy, giving and guidance. It rebukes those who lie about religion not only by their visible actions (such as abandoning prayer), but also by their negligence towards others, especially those who are most in need of help – "orphans" in their broad sense. The surah urges the provision of "ma'un" (material and moral aid) to everyone in need, and the guidance and education of all those who lack them, because that is the essence of true religion. It is a reminder that true faith is not complete without good deeds that It translates into mercy, giving and guidance to others.

Foundations of the new interpretation: and the creator of the verse "Muslims and Muslim women..." In Surat Al-Ahzab

  1. Rejection of gender discrimination: The new interpretation rejects the traditional reading that divides virtues between men and women based on gender. The addition of the xiphoid alif in feminine words is considered to be a later distortion that entrenches this distinction.

  2. Intellectual and cognitive context: The commentary emphasizes that Surat al-Ahzab includes an "intellectual fighter" and dialogues between the Prophet and the Companions on the one hand, and other sects on the other. Thus, words such as "Muslim men and women" do not refer to gender, but to different categories of participants in this dialogue based on their level of comprehension of the Qur'anic argument.

  3. Muslim women and believers as cognitive categories:

  4. Application of Tafsir to the rest of the attributes: This interpretation extends to the rest of the attributes in the verse (qanatin and qantat, honest and truthful, etc.), where they are understood as signifiers of different levels of religiosity and commitment based on the degree of understanding and conviction of the Qur'anic argument.

The meaning of "fasting men and women" in this context:

Based on this interpretation, "fasting men" does not only mean men and women who fast Ramadan in the traditional sense. Rather, it means:

In other words:

The importance of this interpretation:

Conclusion:

This interpretation of the verse "The Muslim men and women..." It offers a new and innovative vision, consistent with the contemplative explanations we have previously given for fasting. It is an interpretation that calls for transcending superficial readings of the Qur'anic text, and diving into its depths to extract its treasures and inner meanings.

Hell in the Quran

Dear human you are in hell, hell is not a barbecue room as the heritage told you your life is repeated and you are dead now as your previous lives you are in hell there will be no change unless you start Leave what your fathers and grandfathers did to greet you God return to his book it is one book from the beginning and a revelation that suggests to you and not to someone else

Sura Al-Baqarah

We may see you turn your face in the sky, so let us give you a kiss that you like, and your face will be full of the part of the Sacred Mosque, and where you were not full, your faces will be divided into it, and those who have written the Book may know that it is the truth from their Lord, and God is not oblivious to what they do (144)

The kiss is not a geographical place, but it exists in you, you accepted what you accept in your religion, work or study, so make your destination to what you touched from your grandfather, your diligence in a way that pleases God, so you feel tranquility and satisfaction in your heart, so you are a Muslim to God and safe and secure in your home, that is, yourself, you are the one in which you build your ideas, your sciences, to be based on yourself and others

Sura Al-Baqarah

And when we made the house as a place for men and our mother, and they took the place of Abraham as a prayer room, and we entrusted to Abraham and Ishmael to purify my house for those who are devoted, and those who kneel and prostrate (125)

Maqam Ibrahim (Doubt Search Certainty) Chapel Call him what he did You are the house as you raise its rules and purify it that is, rid your mind of what it is full of legacies and purify yourself and purify it to pass through the stages of raising your awareness to make your home cleansed of what you deprived yourself before by taking the inheritance

Your mosque is what touched you again and what you worked hard in terms of science and research after purifying the soul and mind your home becomes safe in you verses of evidence and his book and his sciences

So that your opinions that circulate in your house with submission and submission to God so you secure yourself and be assured and others will secure you and awareness you are the observer of your home

Mind

Self

He has succeeded from her Zakat, only the purified people touch it, a purification from the heritage that touches your heart its verses

heart

(The Qur'an of dawn was witnessed) means the reading that explodes for you to witness because it collapsed and became apparent to the contemplative reading trembles what is inside you of the diseases of the soul and blow up the mountains of your darkness and acknowledge them your eye and explode the facts to drink from them and purify the heart dawn is the stage of blowing up facts and explaining phenomena and theories and putting a boundary between the contradictory to reach monotheism after man was in the world of light when he forgot the monotheistic facts his light disappeared and divided from unity to pluralism and duality fell to the lower grades

Then God created him again through his light he breathed into his soul and this puff is still going on Man needs to purify himself in order to limp to the straight path and to achieve monotheism for this consciousness so that man knows his truth by itself When he realizes the systems of the universe, he will recognize oneness and be the dawn of truth

The Heavenly Table: Food for the Body or Food for the Soul? Reflections on Surat Al-Ma'idah

Surat Al-Ma'idah (The Table), the fifth chapter of the Holy Qur'an, is full of stories, rulings and legislation rich in lessons and lessons. One of the most prominent stories that bear her name and provoke reflection is the story of the apostles, the supporters of Jesus, peace be upon him, asking for a table to be lowered from heaven. The common and direct interpretation sees in this table a real food, a sensory miracle that confirms the truth of Jesus' prophecy and strengthens the faith of his followers. But could this story carry deeper connotations and a symbolic meaning beyond material food?

Why did the apostles ask for the table?

When we reflect on the request of the apostles as stated in the Holy Qur'an: "When the apostles said, 'Jesus, son of Mary, can your Lord bring down a table from heaven upon us?' He said, 'Fear Allah if you are believers'" (al-Ma'id: 112), we find that their response to Jesus' warning reveals their true motives: "They said, 'We want to eat of it, and our hearts will be reassured, and we will know that you have believed us and we will be among the two witnesses' (al-Ma'idah: 113).

The focus here is not just eating, but on higher ends:

  1. Reassurance of hearts: The most important goal is serenity of heart and spiritual certainty.

  2. Certainty Knowledge: Absolute certainty of the sincerity of the message of Jesus, peace be upon him.

  3. Witness: To be witnesses of a great divine sign.

These goals, especially "tranquility of hearts," lead us to ask: Is material food the only or best way to achieve this deep spiritual reassurance?

Issa prayer: Eid and Aya

Jesus, peace be upon him, responded to their request, and called upon his Lord, saying: "O Allah, our Lord, send down a table from heaven for us, which will be for us a feast for the first and the last of us, and a sign from you, and bless us while you are the best of the righteous" (Al-Ma'idah: 114).

The word "feast for the first and the last" carries the connotation of continuity and immortality, a description that may not fit perfectly with a temporary feast that ends with the end of eating. Describing it as a "sign from you" confirms that it is a miracle and a divine signifier. Could this "verse" and the ongoing "feast" be something of a timeless spiritual and moral nature?

Linking verses: Dhikr is the table of hearts

When searching in the Qur'an for the source of reassurance of hearts, we find the clear answer in Surat Al-Ra'd: "Those who believe and their hearts are reassured by the remembrance of Allah, but by the remembrance of Allah the hearts are reassured" (Al-Ra'd: 28). The divine remembrance is the spiritual nourishment with which souls dwell and hearts are reassured.

What greater remembrance than the Holy Qur'an itself, which Allah describes at the beginning of Surah (pbuh) as "Dhu dhikr" (p. 1)? The Qur'an is the wise remembrance, it is the word of God that He revealed as guidance, mercy and light to the worlds.

If we link the apostles' request for "tranquility of hearts" to what reassures hearts, which is "remembrance of God", and if the Qur'an is "Dhikr", can the "table" they asked for be a symbol of divine revelation, of the heavenly book that carries guidance and tranquility?

The severity of the warning and the universality of the message

Allah the Almighty, after the supplication of Jesus, responded by saying: "Allah said, 'I am her house upon you, and whoever disbelieves any more of you, I will torment him with torment, and I will not torment him with any of the worlds' (Al-Ma'idah: 115). This warning is stern and unprecedented. Is this severe threat commensurate with mere disbelief after seeing a dining table, or is it more appropriate for those who disbelieve in guidance, light and the eternal message after it has been revealed and the argument has been established?

Heavenly messages do not come to feed limited individuals or groups, but to reform the methods of nations and return them to God's instinct. The Holy Qur'an is the final message, the divine table revealed by God to be a guide to the worlds, a spiritual feast renewed with every recitation and reflection, whose blessing continues for the first and last Muslims. The Almighty says: "We have revealed to you a book in which you are mentioned, will you not be reasonable" (Al-Anbiya: 10), and says: "Allah will confirm those who believe in the firm saying in this life and in the hereafter" (Ibrahim: 27), and this firm saying is the Qur'an.

The Qur'an: The Table Accused of Witchcraft

If the table is a symbol of the Qur'an, this explains how it is "a feast for the first and the last." The Qur'an is an immortal book, its verses are recited, its rulings followed, and it is the source of guidance and reassurance for believers throughout the ages. It is the great blessing that God warned against disbelief and alteration: "Have you not seen to those who changed the grace of God into disbelief and turned their people into the abode of war" (Ibrahim: 28).

When the Prophet Muhammad (peace and blessings of Allaah be upon him) came to this great spiritual table, the Holy Qur'an, the attitude of many disbelievers was to reject and accuse, just as the clear truth is rejected and the verses are met with denial. They have described the Qur'an as "clear magic" in many places, and this is in line with the nature of rejecting miracles and major verses.

Conclusion

Contemplating the story of the table from a symbolic perspective opens up broad horizons for understanding the interdependence of the Qur'an and the depth of its message. The table requested by the apostles may be a harbinger and a good news of the Great Table, the table of the Holy Qur'an, the spiritual nourishment revealed by God to be a reason for reassurance of hearts, a light that guides the truth, a permanent feast for the believers, and a lasting and eternal verse. It is an interpretation that makes the intensity of the divine warning understandable, and is consistent with the universality of the messages and the immortality of the remembrance of God. The Holy Qur'an remains the divine table extended to all mankind, who disbelieves in it yet. Knowing it has put himself in great danger, and whoever comes to it with a believing heart finds in it healing, mercy, tranquility and guidance.

Marriage( so marry whatever women you want)

- The new interpretation:

- Marriage is not a physical or social relationship, but rather "ensured" the education of consciousness.

"Women" stands for ideas or people with low awareness, and "men" for teachers or people with high awareness.

-The key:

Marriage here is an educational and spiritual responsibility, not just a legitimate contract.

Fire (hell)

- The new interpretation:

- Fire is not a place of torment, but a state of:

- Psychological pain (such as lying, injustice, hatred).

- Distress caused by negative thoughts.

-The key:

"Hell" is a reality that man lives because of his wrong choices.

Slaughtering (I see in a dream that I am slaughtering you)

- The new interpretation:

- Slaughter is a symbol of sacrificing old ideas or outdated beliefs.

- The story of Abraham and his son means abandoning the "I" to achieve spiritual development.

-The key:

Slaughtering here is to "kill" ignorance and selfishness.

The concept of "ants" in the Qur'an

The new interpretation:

Analysis of the concept of "ants" in the Qur'an with citing verses:

  1. Ants as a symbol of organization and teamwork (with a deeper metaphorical connotation):

  2. Ants as a symbol of weakness and abundance (with a deeper metaphorical connotation):

  1. Linking the "ants" to the story of the owners of paradise:

Extended Conclusion:

"Ants" in the Qur'an, in addition to its literal connotation as an insect, carries deeper symbolism. It can represent:

This metaphorical interpretation does not negate the traditional interpretation, but rather adds another layer of meaning to it, making the Qur'anic text useful for human life and challenges at all times and places.

Essay Series: Contemplating the verses of "Like a Mosquito" in Surat Al-Baqarah – Between Tradition and Renewal

Introduction: The importance of context and reflection in understanding the parables of the Qur'an

Qur'anic proverbs are not mere stories or fleeting analogies, but divine tools to approximate profound meanings, test faith, and stimulate reason to reflect. One of the most prominent of these proverbs is the proverb "mosquito" in Surat Al-Baqarah. To understand this parable and the surrounding verses, it is necessary to consider the general and specific Qur'anic context, review the efforts of commentators and contemplators through the ages, and critically analyze the understandings that are presented.

The prevailing interpretation of the proverb of the "mosquito" and its connotations (Al-Baqarah: 26)

Immoral people and breaking the covenant – the consequences of refraining from the signs of God (Al-Baqarah: 27)

Signs of divine power and an invitation to reflect (Al-Baqarah: 28-29)

New hermeneutic attempts at the proverb of the "mosquito" – analysis and criticism

  1. Disagreement over the etymology:

  2. For the interpretation of the new linguistic and idiomatic:

  3. Criticism of traditional interpretations:

  4. The importance of reflection:

  5. God's Covenant and Corruption on Earth:

III. Comparison of the two interpretations:

Comparison

Traditional interpretation

The new interpretation

General meaning

He set an example with small creatures to signify God's power.

Showing disorder in understanding verses and the resulting misinterpretations.

"Not ashamed"

Known modesty.

Revival (revival of truth and revival of falsehood).

"Mosquito"

The well-known insect.

Disorder in understanding verses.

"and above"

What is larger or smaller than a mosquito.

Exacerbation of the disorder due to misinterpretations.

Evidence

The direct linguistic meaning of the words, the context of the verses in Surat Al-Baqarah, the sayings of the audience of commentators throughout history.

An unusual linguistic interpretation of the words "yahya" and "bawsa", linked to another verse (al-Zukhruf: 32), a claim about the origin of the word in manuscripts.

Strengths

Harmony with the appearance of the verse, agreement with the statements of the audience of commentators, simplicity and clarity.

Trying to link the verse to deeper topics (reflection, correct understanding, responsibility of the interpreter), emphasizing the importance of reflection.

vulnerabilities

It may not provide a deep explanation of the relationship between the verse and the following verses (concerning the breaking of the covenant and covenant).

It relies on unfamiliar linguistic interpretations, contrary to the well-known interpretation of the public of commentators, and needs strong evidence from Qur'anic manuscripts.

Acceptance and diffusion

It is widespread, and therefore the audience of commentators.

Limited in circulation and needs further research and scrutiny.

Subject position

It presents it as the prevailing and famous interpretation.

It presents it as a proposed alternative that needs to be studied.

Conclusion:

This topic has reviewed two different interpretations of the verse, "God is not ashamed to strike an example with a mosquito and above." While the traditional tafsir focuses on the apparent meaning of the verse and interprets it in the context of proverbial small creatures to signify the power of God, the new tafsir offers a different vision linking the verse to the concept of turmoil in understanding the Qur'an and the importance of contemplation in reaching the correct meanings.

The new interpretation, although it does not represent the interpretation agreed upon among scholars, opens the door for discussion and reflection on the verses of the Holy Qur'an, and emphasizes the need for deep reflection and not sufficiency with superficial meanings. This interpretation remains only a proposal that needs further scientific and historical research and scrutiny, especially with regard to the origin of the word "Bawsa" and its precise linguistic meaning.

Finally, the difference in interpretation does not necessarily mean the absolute error of one of the parties, but each interpretation may have a facet of truth, especially since the Holy Qur'an is a porter of facets, and bears multiple meanings that are manifested to those who reflect on its verses through the ages.

The "mosquito" as a symbol of the accuracy of creation and the effect of the easy act - a balanced interpretive reflection

Conclusion: Between the constants of the text and the flexibility of reflection

Contemplating the verses of the Qur'an is a sea without a coast. The prevailing interpretation of the proverb of the "mosquito" and the surrounding verses provides a coherent and powerful understanding. Interpretive attempts, whether balanced or grandiose, reflect the vitality of the Muslim mind in its interaction with the text. The basic criterion remains adherence to the constants of the text and language, the scientific methodology, and the desire for a correct understanding that leads to good deeds. "Like a mosquito" will continue to excite minds and invite reflection on the precision of God's work, and on man's responsibility towards the words of his Lord.

Asking for forgiveness: deeper than just words. A journey to reform thought and purify the mind

Introduction:

In the Holy Qur'an, words are manifested with meanings that go beyond their appearance, and open up wide horizons of understanding and reflection for the contemplative person. One of these pivotal words is the word "forgiveness", which is often understood as a mere request for forgiveness repeated with the tongue. However, is the meaning of asking for forgiveness limited to this verbal dimension only? When contemplating the call of the Prophet of God Noah (peace be upon him) to his people: {I said, ask forgiveness of your Lord, for he was forgiven} (Noah: 10), we can discover deeper dimensions of this venerable worship, making it an integrated process of reforming thought, purifying the mind, and shifting the course from negative to positive.

Beyond the word: seeking forgiveness as an intellectual and psychological process

The understanding that asks forgiveness as a process that goes beyond the tongue to touch the mind and soul is based on the fact that heartfelt and intellectual actions are the basis and essence of worship in Islam. Words that echo the lips have no value if they do not resonate in the heart and balance in thought. From this standpoint, seeking forgiveness can be seen as:

  1. Intellectual review of the self and relationship with God: True forgiveness requires a pause with oneself, and a review of the ideas that led to negligence or guilt. It involves a conscious awareness of error, an acknowledgment of human weakness, and a correction of misconceptions about self (such as arrogance or despair) and about God (such as doubting His mercy or despairing of His forgiveness).

  2. Turning negative thoughts into positive ones: This argument sees forgiveness as a dynamic process that aims to replace negative thoughts that may dominate the mind with constructive positive thoughts.

  3. "Purification of the mind" and purification of the interior: Seeking forgiveness in this profound sense is similar to the process of "filtering" or purifying the mind and heart from harmful intellectual and psychological impurities. It removes the residues of doubts, the scourge of despair and the dust of despair, replacing them with the purity of certainty, the light of hope, and the tranquility of trust in God.

Key: Reform of thought precedes the tongue

The essence of this profound understanding lies in the principle that "true forgiveness begins with the reform of thought before the tongue." Words spoken by the tongue must be a true expression of a sound state of mind and heart.

Reforming the intellectual system, correcting the perception of God, the soul and guilt, is the basis on which an acceptable and effective request for forgiveness is built. When the mind changes, the feeling changes, and when the feeling changes, the tongue believes, and the limbs follow the good deed.

Dimensional integration: does this understanding eliminate the role of the tongue?

It is important to emphasize that highlighting the intellectual and psychological dimension of seeking forgiveness does not necessarily mean eliminating the role of the tongue or the original meaning of the word (asking for forgiveness). Islam is a religion that balances between the outer and the inner, between the work of the heart, the verbal action and the work of the limbs.

Deep understanding enriches traditional understanding and does not necessarily eliminate it, but emphasizes that the word alone is not enough, and that the depth of seeking forgiveness lies in its impact on thought, heart and behavior.

Seeking forgiveness and the keys to livelihood (the context of Surat Noah):

Some may wonder about the relationship of this deep understanding to the context of Surat Noah, where he linked asking for forgiveness directly to the descent of rain and the abundance of money, sons, gardens and rivers. This relationship can be understood from several angles:

Conclusion:

Seeking forgiveness, with this broad perspective, is not just a word to be said, but a way of life, a constant journey to purify oneself and reform oneself. It is an invitation to review our negative thoughts, purify them with the light of certainty and hope, and replace them with positive thoughts that yield goodness in word and deed. When we live asking for forgiveness in this depth, it turns from a mere word to a driving force for change for the better, and it already becomes a key to the doors of mercy, forgiveness and blessing in this world and the hereafter, believing God's promise: {He was forgiving}.

"And His throne was on water": deciphering divine sovereignty and cosmic order

In Surah Hud, there is a verse that carries profound cosmic images that provoke reflection and reflection: "He who created the heavens and the earth in six days and His throne was on the water, so that you may do the best work..." (Hud: 7). Interpreters have long been preoccupied with understanding the meaning of "throne" and "water" in this context, and most traditional interpretations revolved around a real physical throne resting over real water before the creation of the heavens and the earth.

But can these words carry deeper connotations, symbols that reveal the nature of divine control and the order that governs the universe? A new interpretation, moving away from literal embodiment, proposes a different vision of this key verse.

The throne: not a chair but a symbol of sovereignty and order

In this interpretation, the "throne" (arsh) is not seen as a physical chair or seat on which the Creator sits, for Allah Almighty is free from the likeness of His creation and from the need for a place or space "that is not like Him" (Ash-Shura: 11). Instead, the "throne" is understood as a powerful metaphor that expresses:

  1. Absolute Sovereignty: The throne represents the pinnacle of power, control and divine domination of everything in existence. It is an expression of undisputed king and authority.

  2. The order of the universe: The throne symbolizes the precise divine order, and the governing laws that God established to run the universe, from the movement of astronomers and galaxies to the most accurate laws of physics, chemistry and biology. It is the cosmic "power structure" or "control center".

  3. Cosmic Law (Key): More specifically, the throne can be considered the "cosmic law" itself. It is the set of divine principles and laws (laws of God) that ensure the stability, flow and regularity of the universe. This law is the basis of everything, and it is He who preserves the heavens and the earth.

Water: not ordinary water but a symbol of life and knowledge

"Water" (water), instead of being interpreted literally, is seen in this interpretation as a symbol of:

  1. The principle of life: Water is the origin of material life as we know "and we made of water every living thing" (The Prophets: 30). In this symbolic context, water may refer to a "pre-creation" state full of possibilities, to the elementary matter or potential energy from which life and orderly existence emerged. It represents the sea of infinite possibilities.

  2. Knowledge and wisdom: Just as water revives the dead earth, science and knowledge revive minds and hearts. Water here may symbolize eternal divine knowledge, or wisdom that is the basis of creation and management. Knowledge is what gives "life" to understanding and insight.

"And His Throne Was on Water": The Rule of Law over Life and Possibility

When these two symbolic concepts are put together, the meaning of "and his throne was on the water" becomes as follows:

Purpose: Affliction and Test

We must not forget the context of the verse and its stated purpose: "... May you do a better job." The foundation of this divine system (the throne) on the principle of life and possibility (water), and the subsequent creation of the heavens and the earth, was all in order to prepare the stage for the testing of man, the creature charged with free will, to show through his work the extent of his harmony with this divine system and his following the guidance of his Creator.

Conclusion

The interpretation of the "throne" as a symbol of sovereignty, order and cosmic law, and "water" as a symbol of life, knowledge and possibilities, provides a more abstract and profound understanding of the verse. It distances us from analogy and embodiment, and focuses on the greatness of the Creator through the greatness of His system and law that governs everything. This interpretation opens the door to further reflection on the signs of God, for a deeper understanding of His laws in the universe and in the human soul, stressing that everything in existence, from the atom to the galaxy, and from the drop of water to the throne of divine authority, It follows order, wisdom and purpose.

"We created you and then photographed you": The Journey of Continuous Creation and Self-Formation in the Qur'an

In Surat Al-A'raf, a central verse describes the beginning of the human story and God's honor of Adam: "We created you, then we photographed you, and then we said to the angels, 'Bow down to Adam'..." (Al-A'raf: 11). "We created you" is usually understood as the initial creation of humanity, and "We imaged" as giving physical form or discrimination. But can this verse be read in greater depth, revealing a dynamic and ongoing process that each of us has on our existential journey?

A new interpretive vision, based on symbolism and the psychological dimension, offers a different reading of these keywords, transforming them from a mere narrative of a past historical event to a description of a vivid and ongoing process of human consciousness development.

"We created you": creation as a continuous process of evolution, not a past event

According to this interpretation, "we created you" is not limited to the initial biological creation that occurred and ended. Rather, it refers to a continuous and permanent process of "creation", which is the intellectual and spiritual development of man. It expresses the immense potential that God has deposited in each individual to grow, learn, and transcend. God "creates" in us the ability to understand, the ability to believe, and the ability to change and evolve day by day. This "creation" is renewed with every new knowledge we acquire, every spiritual insight we reach, and every challenge we overcome broadens our perceptions. And it lifts our consciousness.

Then We Photographed You: Shaping Identity through Life Experiences

If "creation" is the process of continuous development of possibilities, then "photography" – "Then we photographed you" – represents, in this perspective, the formation of the individual and unique identity of each human being. This formation does not take place all at once, but is the cumulative result of life's experiences and experiences. Every situation we go through, every decision we make, every relationship we build, every success and every failure, contributes to our "portrayal", that is, to sculpting our personality, defining our values, refining our identity. It is a dynamic "image" process that is formed, changed and grows with life's journey.

The key: man recreates himself daily through his choices

The essence of this vision lies in the fact that man is not merely a passive product of the process of external creation and imagery, but an active partner in this process. Through the conscious choices he makes every day, man constantly "creates" and "photographs" himself. Choosing knowledge over ignorance, choosing truth over lying, choosing love over hate, choosing evolution over inertia – all these choices are like chisel blows that sculpt man's inner image and reshape his spiritual and intellectual reality. We are in a continuous process of "self-creation", Responsible for the final image we become.

Summary of the curriculum: The Qur'an as a mirror of the self

This reading of the verse "We created you and then imaged you" is an example of an exegetical methodology that seeks to make the Qur'an more than just a historical text or a set of rulings, but rather a "mirror" for understanding the human self and achieving inner happiness. This vision is based on:

  1. Symbolism: Transforming Quranic words and concepts from their direct physical or historical meanings into deep psychological and spiritual symbols and connotations that address the journey of individual consciousness.

  2. Criticism (implicit or explicit): questioning or transcending traditional interpretations that may be considered rigid or unable to address the challenges of the age and the complexities of the human psyche, or that focus on the apparent without diving into the inner meanings.

  3. Subjectivity (addressing the soul): Emphasizing that the Qur'anic discourse, in essence, is directed directly at the "human soul", and that each individual can and must find his or her own resonance and experience in the verses of God.

  4. Awareness and Application: The close link between understanding these Qur'anic concepts with their symbolic depth and practical application in the life of the individual to achieve spiritual growth, inner tranquility, and freedom from psychological constraints.

In this way, the Qur'an becomes a living guide to raising awareness, a deeper understanding of the mysteries of the soul, and a roadmap for the ongoing journey of "creation" and "photography" that we all embark on, which ultimately aims to achieve the best version of ourselves, and to get closer to our Creator.

From "Humans" to "Man": A Journey of Consciousness and Conflict in a Contemporary Interpretation of the Creation Story – An In-Depth Look

Introduction :

This research does not merely provide another interpretation of the creation story, but rather an attempt to re-read the Qur'anic text with a contemporary vision, transcending traditional literal interpretations, and diving deep into symbolic meanings and philosophical connotations. It is an invitation to reflect on the story of creation not as a past and ending historical event, but as an ongoing story embodied in the journey of human consciousness and its constant struggle between good and evil, between inertia and evolution, between blind following and free choice. The research is based on a precise linguistic interpretation of Qur'anic verses, and introduces new concepts about key terms. That make up the fabric of the story: "humans", "man", "blood", "caliph", "Adam's program", "paradise", "mole tree", and the roles of both "Satan" and Satan.

1. Humans and Man: The duality of existence and consciousness:

2. Blood: Life Paths and the Prohibition of Intervention (Simplification and Detail):

3. The Caliph: The Responsibility and Risks of Change (Extended Explanation):

4. Adam's Program: The Improvement Plan of the Self (deeper detail):

5. Adam's Garden and the Mole Tree: Symbols in the Earth (Simplify and Clarify):

6. Satan: the catalyst for evolution and choice:

7. Satan: Activating the Adam program with controls (additional explanation):

Satan represents the force that deflects the course of Adam's program, by seducing people and embellishing falsehood for them.

Satan exploits man's weaknesses to achieve his goals.

Satan works in secret and in public.

Confronting the devil is by:

Awareness: Awareness of Satan's existence and plans.

Will: the ability to resist seduction.

Seeking help from God: Asking God for help in the face of Satan.

Conclusion:

This research offers a contemporary interpretation of the creation story, going beyond traditional literal readings, and diving deep into symbolic meanings and philosophical connotations. It is an invitation to a new understanding of the Qur'an, one that focuses on essence rather than form, and on meaning rather than letter.

This interpretation does not eliminate other interpretations, but rather adds a new dimension to them, opening wider horizons for reflection and reflection. It invites us to see in the story of creation a continuous story, embodied in our daily lives, in our internal struggles, in our constant quest for perfection and elevation.

The concept of hunting in the Qur'an:

1. Literal (direct) meaning:

2. Figurative (symbolic) meaning:

3. Livelihood and transcendence and their relationship to hunting:

4. Provisions relating to fishing:

Conclusion:

The concept of hunting in the Qur'an goes beyond the narrow meaning to include broader dimensions related to the knowledge of God, livelihood (both material and moral), spiritual transcendence, trust, and legal rulings. It connects the world of matter and the world of the spirit, and reminds us that everything in the universe is God's plan and harness, that piety is the key to true sustenance and spiritual transcendence, and that we must seek, work and trust in God in all our matters.

The concept of horses and mules

1. Quranic verse:

2. Traditional interpretation:

3. The new symbolic interpretation:

4. Key: Choice and Responsibility:

5. Linking to the concept of fishing:

Comprehensive Conclusion :

The concept of hunting in the Qur'an goes beyond the narrow meaning to include broader dimensions related to the knowledge of God, livelihood (both material and moral), spiritual transcendence, trust, legal rulings, and even the creative abilities inherent in man. It connects the world of matter with the world of the spirit, and reminds us that everything in the universe is God's provision and harness, that piety is the key to true sustenance and spiritual transcendence, that we must seek, work and trust in God in all our matters, and choose wisely the "ride" who will help us in our life journey, Armed with imagination and creativity (like horses) and avoiding obstructive ideas (like mules).

The concept of donkeys in the Qur'an

1. Quranic verses that mention donkeys:

2. Traditional (literal) interpretation:

3. Figurative and symbolic interpretations:

4. Linking to the concept of "hunting":

Comprehensive Conclusion :

The concept of hunting in the Qur'an goes beyond the narrow meaning to include broader dimensions related to God's knowledge, livelihood, spiritual transcendence, trust, legal rulings, creative abilities, and even warning against negative qualities. It connects the world of matter and the world of the spirit, and reminds us that everything in the universe is God's plan and harness, that piety is the key to true sustenance and spiritual transcendence, that we must seek, work and trust in God in all our matters, and wisely choose the "ride" who will help us in our life journey (armed with imagination and creativity). like horses, avoiding obstructive ideas like mules), and to strive to "hunt" useful knowledge and good qualities, and to avoid "hunting" ignorance and reprehensible traits (which donkeys may symbolize in some contexts).

The difference between "king", "angels", and "soul":

First: The world of matter and the world of creation

  1. The world of command: It is the world of the unseen and the divine will, and includes:

  2. The world of creation: It is the material world in which we live.

Second: "Al-Malika"

Third: "Angels"

Fourth: "Soul"

Conclusion:

  1. Malika (Balya): can be understood as "moral or spiritual forces" given to believers as "special help" to overcome life's challenges. They are not necessarily beings, but "divine energy or supply" that helps achieve spiritual and moral victory. [Explanation: Not beings, but powers/energy of believers]

  2. Angels (hamza): They are "created beings of light", forming an "organized army" who carry out the commands of the soul (Gabriel and Michal) and the commands of God in general in the universe. Their functions are diverse and relate to the implementation of the divine will in the world of creation. [Disambiguation: Created beings, an organized army of spirit and God]

  3. The Spirit: They are "two high entities in the world of command", namely Gabriel and Michal, peace be upon them. They represent a "supreme mediator" between God and the prophets and apostles. They are the source of revelation, command, and guidance for the angels, and they carry "divine power and authority" to carry out God's will. [Clarification: Two High Entities, Supreme Media, Source of Command and Revelation]

Qibla: From the direction of prayer to the compass of existential and intellectual life

When the "qibla" is mentioned in the Islamic context, the mind is directly drawn to the Kaaba in Mecca, the unified materialistic trend to which Muslims pray five times a day. It is a symbol of unity, a focal point of worship, with profound historical and spiritual connotations. But can the concept of "kiss" have a broader meaning, beyond mere geographical orientation to become a compass that guides the entire course of life?

A deeper understanding suggests that the "qibla" is not only a point to which we turn with our bodies in prayer, but is, symbolically and more comprehensively, the existential, intellectual and spiritual direction that guides human life, decisions and values. It is the set of principles, beliefs, core values and ultimate purpose that form the centerpiece of an individual's life and determine his direction in his earthly journey.

Transcending the literal meaning: towards the kiss of the heart and mind

The real achievement of this renewed understanding lies in expanding the significance of the qibla. Instead of being confined to moments of prayer, it becomes a constant state of conscious orientation. Your true kiss, in this broadest sense, is:

In this sense, someone's kiss may be money, power, fame, science, service to others, or God's favor. The kiss here is the true "idol" who guides human behavior, whether he realizes it or not.

The Inherited Kiss vs. the Chosen Kiss: A Journey Toward Consciousness

This understanding makes an important distinction between two types of kiss in human life:

  1. The inherited kiss (the kiss of upbringing): It is the intellectual and value orientation that man almost automatically imbibs from his first environment – family, society, and dominant culture. It is the "first kiss" that we often find ourselves on without conscious choice. This inherited kiss may or may not be valid, but it often lacks individual scrutiny and deep conviction based on thinking. It's like a "kiss of imitation."

  2. The chosen kiss (the kiss of consciousness): It is the direction that a person chooses for himself consciously and freely after a journey of research, questioning, thinking, criticism and reflection. It is the kiss that the individual reaches after examining the inherited qiblah, comparing it with others, and choosing with conviction and insight the direction that he sees as the right or most appropriate for him. This transition from the inherited qibla to the chosen qibla represents a milestone of intellectual and spiritual maturity, which is the essence of the call of prophets and apostles to free minds from the shackles of blind imitation. It is the "kiss of investigation".

The importance of choosing a kiss consciously

The call to consciously choose the kiss is a call to take responsibility for life. It is an invitation not to be satisfied with what we found our parents and communities, but to embark on a personal journey to discover the truth and determine the direction we want to go. This requires:

Conclusion

The concept of the "qibla" as an existential and intellectual orientation enriches our understanding of religion and life. It transforms the qiblah from a mere spatial ritual to an inner compass that constantly guides our path. It reminds us that the journey of faith and awareness requires us to move from the "inherited qiblah" that we may be by virtue of habit and tradition, to the "chosen qiblah" that we adopt with conviction and insight, thus uniting the kiss of the body in prayer and the kiss of the heart and mind in all matters of life, consciously moving towards what we believe and seek.

The Grand Mosque and the Al-Aqsa Mosque: A Journey of Awareness from Established Tradition to the Furthest Horizon

The concepts of "Masjid al-Haram" and "Masjid al-Aqsa" occupy a central place in Islamic consciousness. The first is the qiblah of the Muslims and the abode of their hearts, and the second is the path of the Prophet (peace and blessings of Allaah be upon him) and his journey to the highest heavens. These holy places are connected with deep historical, spiritual and ritual dimensions. But can these names, with their symbolic weight, carry deeper connotations that transcend the spatial dimension and touch on man's inner journey towards knowledge and consciousness?

A new interpretive vision offers a symbolic reading of these concepts, transforming them into landmarks in the map of human consciousness and the human psyche.

The Grand Mosque: a symbol of the safe circle of inherited beliefs

In this symbolic interpretation, the "Grand Mosque" is seen not only as the physical construction in Mecca, but as a symbol of:

  1. Inherited beliefs: The Grand Mosque represents the starting point, origin, intellectual and doctrinal environment in which man is born and received as Muslims. It symbolizes the established traditions, social norms, and convictions that an individual imbibes from his surroundings often without questioning or criticism.

  2. Comfort Zone: It is the safe and familiar circle of knowledge and convictions. It provides a sense of belonging, identity, and stability, but staying within it without seeking expansion may lead to intellectual and spiritual rigidity.

  3. Basis and departure: It is the necessary foundation from which we start, the base on which we rest, but it is not necessarily the final destination of the journey of awareness.

Al-Aqsa Mosque: Symbol of the Furthest Horizon of Spiritual and Cognitive Growth

At the other end of this symbolic journey comes the "Al-Aqsa Mosque". The word "Al-Aqsa" means "farthest". In this interpretation, Al-Aqsa Mosque does not represent merely a geographical location in Jerusalem, but symbolizes:

  1. The ultimate and ambitious goal of knowledge: it represents the distant horizon, the desired goal of continuous spiritual and cognitive development. It is a symbol of the relentless pursuit of deeper understanding, more comprehensive knowledge, and higher awareness.

  2. Transcending the comfort zone: Reaching the "Al-Aqsa" inherently requires breaking out of the ordinary (the symbolic Grand Mosque), challenging the postulates, and exploring new horizons of thought and spirit. It represents a perpetual state of pursuit and elevation, not a fixed final arrival station.

  3. Continuous spiritual growth: It is a symbol of spiritual elevation, approaching a deeper understanding of divine and universal truth, and it is an endless journey.

"Foul your face is the part of the Grand Mosque": Exceeding the limits of the ordinary?

Here comes the interesting interpretation of the word "Shatr" in the divine command to go towards the Grand Mosque (al-Baqarah: 144). The common interpretation is "towards", "pickup" or "destination". But if we take the other meaning of the word "part", "edge" or "border", the meaning of the verse may change radically in this symbolic context.

Rather than just a move toward the center of tradition, it may become an invitation to:

Isra's journey as a model:

The journey of the Prophet's Isra, from the Grand Mosque to the Al-Aqsa Mosque, can be seen as an archetype of this symbolic journey of consciousness. It is a transition from the firm foundation (Mecca/Haram) to the farthest horizon of knowledge and spiritual elevation (Jerusalem/Al-Aqsa), a prelude to the Mi'raj to the presence of God.

Conclusion

The redefinition of the "Grand Mosque" as a symbol of heritage and intellectual comfort zone, the "Al-Aqsa Mosque" as a symbol of the constant pursuit of knowledge and spiritual growth, and the interpretation of "Shatr" in the sense of borders, provides a dynamic reading of the Qur'an that makes it a constant incentive to question, develop and not be stagnation. It transforms the sacred text from a mere map of geographical places to a map of the journey of human consciousness, inviting each individual to examine his inherited "kiss" and consciously strive for the "maximum" of understanding, knowledge and closeness to the truth.

The "Middle Nation" as a Campaign of Responsibility:

  1. .Moving from static "charitable" to active "responsibility":

  2. The meaning of "middle" as a link and balance:

  3. Certification as a notification and enforcement responsibility:

  4. Linking moderation to the practical and ethical role:

Conclusion:

This proposition presents the "middle nation" not as an entity with absolute and inherited "advantage", but as a bearer of a grave "responsibility." Moderation here means entrusting the task of bearing witness to the truth before humanity, and mediating between the guidance of prophecy and people's need for it. It is an interpretation that inspires a sense of duty and urges diligent work to achieve the purpose of this moderation, which is to establish God's argument over His creation through a nation that bears witness to Him in word and deed.

Foolishness in the Islamic Heritage and the Noble Qur'an: A Multifaceted Concept

The terms "foolishness" and "foolishness" are among the terms strongly present in the Holy Quran and Islamic heritage (Sunnah, sayings of scholars, and jurisprudence). It goes beyond mere "ignorance" or "lack of reason" in its superficial sense, to deeper behavioral, ethical, intellectual and financial dimensions. Understanding this concept is necessary to grasp important aspects of Islamic directives related to individual and societal behavior.

1. Linguistic meaning:

The linguistic root (SPH) revolves around the meanings of lightness, turmoil, movement, lack of mind or dream. It is said: "The wind blew the branches," that is, its tilt and movement. Foolishness has lightness, indiscretion and lack of sobriety and wisdom.

2. Foolishness in the Holy Quran:

The Qur'an uses the terms "foolishness" and "foolishness" in a variety of contexts, demonstrating its multifaceted aspects:

3. Foolishness in Sunnah and Heritage:

4. Hurtful speech as a manifestation of foolishness:

The explanation that links foolishness with hurtful and harmful speech is a valid and important interpretation, and falls under the broader concept of foolishness. Why?

Conclusion:

Foolishness in the Islamic tradition and the Qur'an is not just a mental characteristic, but a comprehensive concept that describes a deficiency or defect in several aspects:

It is the antithesis of "wisdom", "rationality" and "dream". Recognizing its various manifestations is an invitation to the Muslim to avoid these qualities and behaviors, and to strive for balance, wisdom and rationality in all aspects of his life, whether in his relationship with his Lord, himself, his money, or others.

The concept of "East and West"

  1. East as a source and beginning (Sunrise):

  2. The West as the end and maturity (sunset):

The power of this metaphor:

Conclusion:

This metaphorical interpretation of East and West as a symbol of the rising and sunset of consciousness is an insightful and rich vision. It transforms spatial trends into temporal and evolutionary stages in the journey of human knowledge and wisdom. The East is the seed of consciousness, and the West is the fruit of experience and maturity of wisdom, both of which are integral to the ongoing cycle of knowledge and understanding.

The importance of critical thinking and the pursuit of knowledge:

This dual emphasis on critical thinking and the constant pursuit of knowledge is the cornerstone of building a mature and responsible individual and collective consciousness. They are two sides of the same coin: the serious pursuit of truth and understanding.

1. The importance of critical thinking and rejection of blind imitation:

2. The importance of the continuous pursuit of knowledge and non-stopping:

Conclusion:

The text offers a strong call to:

They are prerequisites not only for proper understanding, but also for individual growth and civilizational advancement. A person who thinks critically and strives tirelessly is a person who is able to consciously understand the world around him and contribute to its positive development.

The Straight Multi-Path Path:

  1. The Straight Path as One Destination: It is important to emphasize first that the "straight path" is in essence one destination and goal: the path of truth and guidance that pleases God and leads to salvation and true happiness, as defined by its major foundations in the Qur'an and Sunnah (faith in God, pillars of Islam, basic ethics...).

  2. Multiple paths and perspectives to reach it:

  3. The importance of track health:

  4. Common Goal:

Conclusion:

This interpretation provides a broad and rich vision of the concept of the "straight path". It is not a narrow path with a single shape that suits everyone in the same way, but rather one goal and one basic principles, which can be accessed, understood and tasted through multiple and correct approaches and paths. This acknowledges the diversity of human minds, hearts and experiences, and confirms that the doors of guidance and understanding are open to those who sincerely seek them from any entrance commensurate with their instinct and abilities, as long as they adhere to the principles and constants.

Emphasizing the conceptual dimension of the Qur'an:

Clarification and elaboration of this principle:

  1. The Qur'an is not a specialized book (in the modern sense): the Qur'an is not a book of physics, biology, or history in the purely academic sense. Although it contains accurate and astonishing historical, scientific, and cosmic references, its primary goal is not to provide the details of those sciences per se.

  2. The goal is to guide and build concepts: The fundamental purpose of the Qur'an is to guide man and build his conception (concept) of God, the universe, life, man himself, the purpose of his existence, and the system of values and ethics that must govern his behavior.

  3. Concepts as the essence of meaning: Qur'anic verses, even those that seem descriptive, anecdotal, legislative, or scientific signs, carry with them central concepts.

  4. Transcending literalism to spirit and purpose: Emphasizing the conceptual dimension is an invitation to go beyond standing at the appearance of the word (literalism) to understanding the spirit of the text and its supreme purposes. This opens the door to a deeper and more flexible understanding, and allows the Qur'anic text to address every time and place by presenting holistic principles and concepts that can be applied in evolving contexts.

  5. Integration between the apparent and the inner: This does not mean neglecting the apparent or linguistic meaning, but considering it as the entrance to understanding the deeper meanings and holistic concepts. There is an integration between the word and the meaning, between the apparent and the inner, between the partial judgment and the total purpose.

Why is this assertion important?

Conclusion:

To say that the Qur'an is intrinsically "conceptual" is an awareness of its nature as a comprehensive book of guidance that offers an integrated view of the world and its core values. It is an invitation to be understood not only as a text with a direct literal meaning, but as a sea full of concepts, principles and values that form the basis of Muslim consciousness and behavior, and require constant reflection to explore their depths and apply them in life.

The relationship between the Arabic language and the tongue of the Qur'an:

Angels (Gabriel and Mikael):

Yes, if you are patient and pious, and they will come to you immediately, this is how your Lord will provide you with five thousand angels who are poisoned (125) Here in this verse the angels are creatures of God's soldiers outside the orbit of human thinking.

Application: "Gabriel" symbolizes revelation or knowledge, and "Mikael" symbolizes justice or correct measurement of things.

Overall Vision:

Deconstructing "What Eat the Seven": From Forbidden Food to a Call for Innovation

The phrase "what the seven eat", mentioned in Surat Al-Ma'idah as one of the forbidden foods, carries with it deeper dimensions than the direct literal meaning. Metaphorical interpretation links this prohibition to fundamental concepts such as innovation, scientific research, and the ethics of dealing with business such as buying and selling.

Phenomenological and literal meaning:

For starters, "what ate the seven" is traditionally understood as the remains of prey prey preyed upon by a harmful animal (such as a lion or wolf) and which did not have a legitimate intelligence before its death. Its ruling is prohibition, like the dead woman, based on the explicit Qur'anic text.

Diving into the depths: metaphorical interpretation:

However, the explanation drawn offers a broader view:

  1. "Eating" as assimilation and integration: The word "eat" was not seen in its narrow sense (eating), but was linked to its linguistic root and the concept of "whole", to denote assimilation, inclusion, integration, and consumption of all available means. To "eat" something is to exhaust it or blend it completely.

  2. "The Seven" as a symbol of the pioneering intruder: The Seven does not mean only a predator, but a symbol of the initiator, or pioneer who breaks into a field (scientifically, commercially, etc.), takes risks, and exhausts all known ways and means in his "battle" or pursuit of a certain goal.

  3. "What ate the seven": the remnants of failure and a consuming approach: Based on the above, "what ate the seven" becomes metaphorically the failed output or impasse left by that pioneer ("the seven") after exhausting all his means in a certain way and did not succeed. It represents the methodology that has proven useless, or the idea that has been consumed and can no longer produce.

  4. "Prohibition" as a prohibition against repeating failure: The prohibition here goes beyond food to include the prohibition of blind imitation and the repetition of the same failed experiment with the same tools and methods used by the "seven" and proved to be a failure. It is a warning against falling into the trap of intellectual and practical rigidity, wasting time and effort on sterile paths, and expecting different results from the same premises (which is close to the definition of madness as attributed to Einstein).

Link to buying and selling:

This deep understanding is related to the concepts of buying and selling:

Practicality:

This interpretation is not merely a theoretical reflection, but has clear practical applications:

Conclusion:

The phrase "what ate the seven", according to this analysis derived from our dialogue, transforms from a mere food taboo to a profound philosophy that encourages critical thinking, calls for transcending blind imitation, and stimulates innovation and renewal. It is a reminder that wisdom lies not only in following the rules, but in understanding their spirit and consciously applying them to avoid consuming paths of failure and to strive for all that is alive and productive.

The subject of disbelief from a Quranic and linguistic perspective

1. Correcting the concept of infidelity:

Denial of the existence of God: Disbelief is not necessarily the denial of the existence of God, but is a broader and more general concept.

Disbelief is actually linked: disbelief actually determines what a person disbelieved, not just a belief.

Disbelief in Taghut: Disbelief in Taghut is praiseworthy, while disbelief in God and His grace is blameworthy.

2. Disbelief in the language and the Qur'an:

Not covering and covering: Most commentators believe that disbelief is covering and covering, citing a verse from Surat Al-Hadid.

Ijtihad in interpretation: The lecturer questions this interpretation, and cites another verse from Surat Al-Fath to prove that the infidels are not necessarily the farmers.

Unbelief is abstinence: Unbelief is not just a cover-up, it is a refusal to do something that should have been done.

Infidelity is the reward for fleeing: The infidel is the one who rewards you with fleeing instead of thanking and appreciating.

The opposite of disbelief is thanksgiving: The opposite of disbelief is thanksgiving, not faith as some believe.

3. Analysis of the structure of the word "disbelief":

K + Far: infidelity consists of "k" (sufficiency) and "escape" (escape).

The infidel is rewarded with fleeing: The infidel is the one who rewards you with fleeing instead of thanksgiving.

4. Examples from the Qur'an:

Atonement: Atonement is the thing that rewards fleeing and allows guilt to be overcome.

Kaafir : Kaafir is not the plural of infidels, but are harmful behaviors that lead to infidelity.

Camphor: Camphor is what prevents things from turning around and keeps the situation going.

Infidelity is the efficient place to take refuge.

5. Faith and disbelief:

Faith and disbelief go hand in hand, but they are not necessarily opposite.

Infidelity is a conscious choice: Infidelity is often a conscious choice to preserve interests.

6. Notes and Alerts:

Western countries: Western countries are not necessarily Muslim or believing countries, but rather safe and secure countries.

Kufr and Shirk: There is no direct relationship between kufr and shirk.

In the Koran there is neither the word "infidel" nor "infidel".

7. Practical examples:

Prophetic Hadith: A prophetic hadith about the infidelity of the partner that actually clarifies the concept of disbelief.

Quranic verse: A Qur'anic verse that links na'sī (delay) with increased kufr.

8. Conclusion:

Unbelief is aware: Unbelief is always aware and conscious choice.

Infidelity is rewarding by fleeing: Disbelief is rewarding someone by fleeing instead of thanksgiving.

Unbelief and polytheism are two different concepts.

The lecture offers a new and detailed vision of the concept of kufr, calls for a reconsideration of common concepts and a more in-depth reflection of the Qur'an.

The concept of the elephant (did not you see how your Lord did to the owners of the elephant):

• Traditional (literal) meaning: refers to the well-known historical story of Abraha's army that tried to destroy the Kaaba with elephants, and how God destroyed them.

• New (symbolic) meaning:

o The elephant symbolizes outdated thoughts and rigid beliefs: the elephant represents the enormity of traditional and unfounded ideas, which prevent man from spiritual development and progress. These ideas are usually inherited from previous generations without critical thinking or scrutiny..

o Elephant owners are people who hold on to these ideas: they are individuals and groups who refuse to give up their old beliefs, even if they are wrong or harmful. They may try to impose these ideas on others by force..

o Deception in misleading: represents the failure of the elephant owners' attempt to achieve their goal (destroying the Kaaba), because outdated ideas cannot triumph over the right.

o Ababil bird: symbolizes the power of reflection and critical thinking, and of people who seek knowledge and wisdom. This "bird" carries "stones" of consciousness and knowledge that it drops on the "elephant owners" to destroy their outdated thoughts.

o The Kaaba: symbolizes the common and pure instinct of man, which ignorance (the owners of the elephant) seeks to destroy.

• Examples:

o Harmful customs and traditions: Adhering to some old customs and traditions that harm society (such as revenge, female genital mutilation, underage marriage) can be considered "elephant owners"".

o Religious or intellectual fanaticism: refusing to listen to the other opinion and adhering to one idea without discussion is considered an "elephant owner"".

o Fear of change: Refusal to evolve, renew and cling to the old for fear of the unknown is considered one of the "elephant owners"".

. Ants (Valley of the Ants):

• Traditional (literal) meaning: refers to the well-known insect.

• New (symbolic) meaning:

o Ants represent negative thoughts and frustrated people: Ants symbolize the smallness of negative thoughts that may seem harmless at first, but multiply and spread rapidly to form a "valley" that hinders human progress..

o Ant owners are the people who spread rumors and lies: they are individuals who speak ill of others, try to discourage and frustrate them.

o "Enter your dwellings": means beware of these negative thoughts and not allow them to affect the mind and heart.

• Examples:

o Obsessions and negative thoughts: fear of failure, doubt in abilities, excessive anxiety, are all "ants" thoughts to beware of.

o Negative people: friends or relatives who discourage and underestimate ambitions are "ant owners"".

o Negative media: fake news and rumors that spread fear and despair are from the "Valley of the Ants".

3. The cow (and Moses said to his people, "God commands you to slaughter a cow"):

• Traditional (literal) meaning: refers to the well-known story in Surat Al-Baqarah.

• New (symbolic) meaning:

o The cow represents stagnant thoughts and beliefs: the cow symbolizes old ideas and beliefs that do not serve man and do not help him develop. These thoughts are fixed and firmly established in the mind, and are difficult to give up..

o Slaughtering a cow means getting rid of these thoughts: slaughtering a cow is not a physical act, but a symbol of abandoning old ideas and outdated beliefs that hinder progress..

o Cow qualities:

 Bright yellow is pleasing to the beholder: it means that these ideas may seem attractive and comfortable at first, but they are really useless.

 Do not humiliate the earth and do not water the plough: it means that these ideas do not bear fruit and do not serve to build a better life.

 Non-existent postulate: means that these ideas may seem complete and complete, but in fact they are incomplete and misleading.

• Examples:

o Myths and legends: Clinging to unfounded myths and legends is considered a "cow" that must be discarded.

o Stereotypes: Stereotypical thinking and ready-made templates that limit creativity and innovation are considered "the cow".

o Bad habits: Addiction to bad habits (such as smoking, laziness, procrastination) is considered a "cow"".

The purpose of this symbolic interpretation:

• Making the Qur'an more vibrant: transforming Qur'anic stories from mere historical events into practical lessons that can be applied in everyday life.

• Deepening Understanding: Helping the reader understand the deep meanings behind Qur'anic texts.

• Encouraging reflection: Encourage the reader to think critically and reflect on the verses of the Qur'an.

• Self-repair: helping a person to discover his defects and weaknesses and work to repair them.

The throne of your Lord

Dr. Hani explained in a concept of "the throne of your Lord and the bearers of the throne" from a scientific and religious perspective, relying on the Holy Quran and the Sunnah of the Prophet, in addition to new visions and interpretations. The following is a summary of the most important points addressed by Dr. Hani:

1. Definition of the throne:

It is not the throne of God, but the throne of your Lord: the talk here is not about the absolute throne of God, which is not surrounded by science, but about the "throne of your Lord" that belongs to man and is linked to him.

The throne of your Lord is your brain: Dr. Hani believes that the throne of your Lord is the human brain with trillions of neurons and neurotransmitters, the locations of the penetrating stars, and the junctions of nerves that give the bursts of electrical messages.

The layers of the throne are three brains: Dr. Hani divides the throne into three levels or brains located in the skull:

Brainstem (reptile brain): controls involuntary vital functions such as heartbeat, breathing and blood pressure.

The limbic system (chemobrain): converts thoughts and feelings into chemicals, and controls consciousness, learning, memory, and a sense of fear and security.

Modern cerebral cortex (thinking mind): responsible for logical deduction, strategic thinking, sensory perception, spatial logic and general memory.

2. Throne Campaign:

Eight brain tasks: Dr. Hani believes that the holders of the throne are not necessarily angels, but eight basic tasks of the brain, distributed between the right and left lobes.

Tasks of the right lobe:

Rhythm.

Spatial perception and dimensions.

Fantasy and daydreaming.

Colors and see the overall picture.

Tasks of the left lobe:

Talk.

Logic.

Numbers and sequences.

Linear and analytical skills.

The lobes do not mix: Dr. Hani explains that the right and left lobes of the brain work separately, do not mix, but communicate through nerve impulses that transmit suggestion, imagination and imagination from the right lobe to the left lobe to turn into action.

Right side of revelation and inspiration: Indicates that revelation and inspiration descend on the right side of the brain, where intuition and holistic perception are located.

3. The King throughout it:

They are not the primary holders of the throne: Dr. Hani distinguishes between the eight main holders of the throne, and the "king throughout it" who represent the sub-characteristics of each of the tasks of the holders of the throne.

The importance of the right side (sensory): It shows that people who write their book with their right hand (those with the sensory side of the brain) are characterized by satisfied living, joy and connection beyond matter, because they are connected to the right side of the phase.

The importance of the left side (physical): It explains that people who write their book in their north (those with the physical side of the brain) rely on materialism and logic only, and the results of their work are material only, and they may suffer from psychological and physical problems due to focusing on matter and neglecting the sensory aspect.

Characteristics of right-wingers: They are characterized by visual practical explanation, the use of mental images, the processing of information in a holistic way, the production of ideas by the event, the preference for works that need abstract thinking, preoccupation with more than one work at a time, the ability to improvise quickly, the preference for free experiences, and facing problems without seriousness.

Characteristics of the owners of the north: They are characterized by verbal explanation, the use of complex language, the processing of information in succession, the production of ideas with logic only, the preference for works that require tangible thought, the preference for activities that require research and arrangement, focusing on only one work, the preference for specific experiences, and facing problems seriously.

For the systematic interpretation of the concepts of "believer", "believers", "believer", "Muslim", and "Muslims" in the Holy Qur'an

1. Linguistic roots and Quranic context:

- Faith (A-M-N):

- Language: includes safety and reassurance.

- The Qur'an: "Who fed them from hunger and secured them from fear" (Quraish: 4) — Linking faith and providing security.

- Islam (S-L-M):

- Language: peace and surrender.

- The Qur'an: "One of the best religion who surrenders his face to God" (An-Nisa: 125) — surrender to God while spreading peace.

2. Traditional interpretation:

- Faith:

- Doctrine: believing with the heart, acknowledging with the tongue, and acting with the limbs.

- Evidence: Gabriel's hadith: "Faith is to believe in God and His angels..."

-Islam:

- Pillars: Shahadatan, prayer, zakat, fasting, pilgrimage.

- Evidence: "So establish prayer and pay zakat" (Al-Baqarah: 43).

3. The new (socio-moral) interpretation:

- Faith:

- Concept: Giving safety to society through justice and protection of rights.

- Evidence: Hadith: «The believer is the one who secures people for their blood and wealth».

-Islam:

- Concept: Achieving peace through coexistence and rejection of violence.

- Evidence: "If they run for peace, then go to it" (Al-Anfal: 61).

4. The main differences between the two concepts:

| Concept | Traditional Interpretation | New Interpretation |

|--|-|--|

| Faith | Heartfelt belief and individual worship. | A societal act that guarantees security and justice. |

| Islam | Ritual practices. | A civilized project for peacebuilding. |

| Goal | Ensure one's salvation. | Community reform and justice |

5. Qur'anic evidence supporting the new interpretation:

- Faith:

"O you who believe, be able to do so" (an-Nisa: 135) — the link between faith and justice.

-Islam:

"Enter into all peace" (Al-Baqarah: 208) — the call for the universality of peace.

6. Contemporary Applications:

- In judgment:

Applying consultation and justice as an expression of practical faith.

- In economics:

Prohibition of usury and fraud to ensure the security of transactions.

- In International Relations:

Adopting dialogue instead of conflict, in accordance with the Almighty's saying: "And argue with them in the best way" (Al-Nahl: 125).

7. Challenges and Responses:

- Challenge: Accusing the new interpretation of neglecting worship.

Response: Worship is a training in moral discipline, as in "Prayer forbids fornication" (Al-Ankabut: 45).

- Challenge: reducing Islam to peace without jihad.

Response: Jihad is a defense of rights, as in "Permission for those who fight" (Hajj: 39).

8. Conclusion:

- True faith: heartfelt belief translates into community security.

- True Islam: surrender to God reflects peace with creation.

- Objective: To build a society in which rights are preserved and dignity preserved.

Basic references:

- The Holy Quran.

- Sahih al-Bukhari and Muslim.

- Books of Maqasid interpretation (such as Shatibi and Ibn Ashour).

Detailing my concept of praise and thanks

1. Praise in the Holy Quran: Definition and Comprehensiveness

- Language : Praise is the praise of the optional beautiful, whether it is a blessing or an attribute of perfection.

- Sharia: Praise is more general than thanksgiving; it includes praising the divine self with its attributes and actions, even without receiving direct grace.

- An example of the Almighty's saying: "Praise be to Allah, Lord of the Worlds" [Al-Fatihah: 2], which is a praise of Allah for Himself before His blessings.

- And his saying: "He is Allah, there is no god but Him, praise be to Him in the first and the hereafter" [Al-Qasas: 70], that is, praise be to Him at all times and places.

Praise as a cosmic system:

- Praise is a divine system, based on verses such as:

- "If I ask them who created the heavens and the earth to say Allah, say praise be to Allah" [Luqman: 25].

- Interpretation: "Praise" here is not just praise, but it is the method by which the heavens and the earth were created, that is, the universe is based on the system of praise by praising God, as in his saying: "And if there is anything but praise be to Him" [Al-Isra'a: 44].

2. Thanksgiving in the Holy Quran: Personalization and Attachment to Blessings

- Language: Thanksgiving is the recognition of grace while striving with the heart, tongue and limbs.

- Sharia: Thanksgiving is linked to responding to blessings, as in the Almighty's saying: "If you give thanks for your blessings" [Ibrahim: 7].

The fundamental difference between praise and thanksgiving:

| Praise | Thanksgiving |

|||

| He praises God for himself and his attributes (even without grace). | He praises God for giving grace. |

| It includes all beings (angels, heavens, earth). | Special for the sane in charge. |

| Example: Glory be to Allah and Praise be to Him. | Example: "Give thanks to Allah if you worship Him" [al-Baqarah: 172]. |

3. Praise and Thanksgiving in the Prophet's Hadith

- The hadith mentioned: "Praise be to Allah fills the balance", shows that praise is the work of my heart and tongue that fills the balance of good deeds for its comprehensiveness and the depth of its connection to faith.

- As for thanksgiving: it has a practical aspect, such as the saying of the Prophet (peace and blessings of Allaah be upon him): "Whoever does not thank people does not thank God" (directed by al-Tirmidhi).

4. Some problems and their solution

a) "Does God need our praise?"

- Answer: Allah is rich in praise of us, but praise benefits us, for it is:

1. Realization of slavery: "The jinn and mankind were created only to be worshiped" [Al-Dhariyat: 56].

2. A reason to increase: "If you are thankful for your increase."

3. Protection from torment: "What Allah will do with your torment if you give thanks and believe" [An-Nisa: 147].

b) "Praise is a stand-alone system"

- This interpretation (which sees Al-Hamad as a "system") needs legal controls:

- Sahih: Praise is the attribute of God (as in his name "Hamid"), which is the method of creation (all creatures praise His praise).

- Error: Considering praise as an "independent force" from God; God is the source of order, and praise is one of His actions.

5. Quranic models to illustrate the difference

- Praise in creation:

When your Lord said to the angels, "I will make a caliph in the earth," they said, "Will I make someone corrupt in it?" We praise your praise﴾ [al-Baqarah: 30].

- Angels praise God before man's creation, i.e. praise His absolute wisdom.

- Thanksgiving in blessings:

﴿Eat of what Allah has provided you with good halal and give thanks for the blessings of Allah﴾ [Al-Nahl: 114].

6. Conclusion: Praise is more general and comprehensive

- Praise be to God: a cosmic origin (encompassing all creatures) and a heartfelt cult (needless reason).

- Thanksgiving: a human branch (associated with graces), and a practical worship (which actually requires).

7. Answering the last question: "What is the meaning of the name Muhammad?"

- Muhammad: He is the one who is very praised for his praise to God, or for being praised in the heavens and the earth.

- Ahmad: Superlatives (more praiseworthy), the name preached by Jesus, peace be upon him:

﴿And the good news of a messenger who will come after me named Ahmad﴾ [Row: 6].

8. Last Recommendation

Qur'anic concepts are not understood in isolation from linguistic context and legal consensus, for "praise as a system" is an idea that needs to be taken carefully, but it may be understood as a manifestation of God's wisdom in His creation, not as an independent force.

Allah knows best, and may Allah's prayers be upon our master Muhammad and his family and companions.

Sources of suggestions of some thinkers (such as Professor Amin Sabri and Benouda Abdel Ghani)

The "Merciful" Name of God: Its Deep Meanings and Impact on Our Lives

The name of God "the Merciful" is one of the most beautiful names that carry deep connotations and directly affect the believer's life, behavior and understanding of the universe. It is not just an attribute, but a key to understanding man's relationship with his Lord and the world around him. Let's dive into the secrets of this blessed name:

1. Linguistic and legal meaning:

2. Manifestations of mercy in the daily basmala:

When a Muslim begins his day and business by saying "In the name of Allah, the Most Gracious, the Most Merciful", he is not just repeating words, but is:

3. Mercy as the basis of bonds:

4. The name "merciful" and interdependence (philosophical/spiritual vision):

(This part is presented as a speculative idea that links the spiritual and the material, not a proven scientific fact)

5. How do we do the name "merciful" in our lives?

Activating this name is not limited to knowledge, but requires practical behavior:

6. "The Merciful" in the Rehab of the Qur'an:

7. The fruits of living in the name of the "Merciful":

In conclusion:

The name of God "the Merciful" is not just a title mentioned, but an integrated way of life. It is a call to rebuild and strengthen our bonds: first with our Creator, then with ourselves, with others, and with the entire universe. The deeper we become aware of this great name and apply it in our behavior, the more we discover that mercy is the secret of balance, stability and salvation in this world and the hereafter. As the Prophet (peace and blessings of Allaah be upon him) taught us: "Whoever does not have mercy on people, Allaah the Almighty will not have mercy on him" (agreed). Let us be merciful to have mercy on us.

Reviving the country: among the ruins of the self and the architecture of the soul

Introduction: Country as a Mirror of the Self

The concept of "country" is not confined to a geographical space drawn by artificial borders on maps; it is an entity that breathes, vibrants, and genuinely reflects the consciousness and values of its inhabitants. The country is the condensed symbol of the self, both individual and collective. Just as buildings are built with stones and hands, the spiritual country is built with consciousness and faith, and breathed into it by freedom from the shackles of ignorance and blind dependence. This section delves into the concept of "reviving the country" not only as a process of physical restoration, but also as a deep spiritual renewal, inspired by the idea of the dialectical interaction between the destruction of the inner self and the architecture of the soul. The real.

The Duality of Desolation and Reconstruction: The Dead Country and the Faithful Country

Intellectual reflection, sometimes inspired by profound literary or poetic texts, proposes a fundamental duality: "dead country" versus "faithful country".

The country as a reflection of the self: a journey from the inside out

The process of reviving the country cannot be separated from the process of reviving the individual self.

In this sense, the revival of the country becomes primarily an internal journey; a process of purification and purification of the soul. It requires the destruction of self-idols (vanity, selfishness, fear, ignorance), and the construction of the "temple of the soul" on the foundations of piety, knowledge and responsible freedom.

Critical Awareness and the Power of Language

The key to reviving the country is critical awareness. This does not mean merely a superficial critique of political or social reality, but a deeper ability to:

Language plays a pivotal role in shaping this awareness. Language is not just a neutral communication tool, but a carrier of thought and a problem of consciousness. Deconstructing the semantics of words, as sometimes hinted at in deep reflections (such as linking "section" to the meaning of physical fragmentation with a deeper meaning such as elevation "tracing transcendence"), reveals how language can be an editorial or shackling tool. Rediscovering the intrinsic meanings of words and concepts is an integral part of the process of renaissance and revival of the country.

Spiritual Experience and Burden of Responsibility

A country cannot live without its members undergoing transformative spiritual and intellectual experiences, such as those that led Abraham (peace be upon him) to break material and moral idols and choose pure monotheism. This experience is not necessarily an isolated mystical experience, but rather any situation or event that shakes man from deep down, pushes him to search for the true meaning of life, and awakens in him a sense of responsibility towards himself, his society and his Creator.

An "oath" (in the symbolic sense of commitment and undertaking), as can be interpreted, is a bearing of this responsibility. The revival of the country requires:

The dialectical relationship between the individual and the group

The revival of the country is an existential project in which the threads of the individual and the collective are inextricably intertwined.

This relationship requires a delicate balance between individual rights and collective duties, between freedom of creativity and criticism and commitment to the common good. It is a continuous dynamic process of conscious construction and demolition, purification and renewal, based on a deep understanding of religion in its libertarian essence, of language as an instrument of consciousness, and of reality with its challenges and opportunities.

Conclusion: Towards the Honest Country

Reviving the country is not just a utopian dream or a political slogan; it is an existential and civilized necessity. It is a continuous path of spiritual and intellectual renewal, of individual and collective liberation from everything that hinders man from achieving his full humanity and mission on earth. It is self-building and community building on solid foundations of critical awareness, living faith, and moral responsibility. It is a journey that may be arduous and challenging, but it is the only journey that leads to the "honest country" to which every seeker of truth, justice and tranquility aspires.

The concept of paradise and rivers in the Holy Quran

:

1. Rivers in the Qur'an (Zahir and Esoteric Meaning):

2. Paradise in this world and the hereafter:

3. Symbolic interpretation (controls and importance):

4. Purification and sanctification:

5. Beware of misinterpretations:

6. Rivers as a symbol of guidance:

Addendum:

The rivers in paradise are not just symbols, they are a reality, but a reality of a special nature that transcends our limited understanding. We can understand them as symbols in order to contemplate their spiritual meanings, but we must not deny their material reality in the afterlife.

Conclusion:

An integrated and balanced vision of the Committee and the rivers in the Qur'an, combining the apparent and esoteric meanings, and taking into account the legal and linguistic controls. Symbolic interpretation can be very useful in understanding the Qur'an and contemplating its meanings, but it must be done with caution and within the legal controls.

Does God exist? Rethinking Cosmic and Subjective Evidence

Introduction:

Cosmic Evidence (Design and System):

Biological evidence (complexity):

Self-evidence (religious experience and instinct):

Limits of Science:

God's words: is it an audible voice or inspiration and understanding?

Introduction:

The concept of "the word of God" in the Qur'an (traditional interpretation):

Symbolic and esoteric interpretation (Moses as an example):

God's Words in the Universe:

Conclusion:

God's vision: Is it possible in this world?

Introduction:

The people of Moses asked to see God aloud:

Moses himself asked to see God:

The symbolic interpretation of the vision (as mentioned in the previous texts):

Seeing God in His Signs:

Conclusion:

Additional Notes:

The Power of Delivery: The Key to Inner Peace and Real Success

Introduction:

What is delivery? (Multiple definitions):

  1. Psychological comfort: Delivery is the cessation of stress and inner suffering. It is a natural spiritual sedative that dispenses with artificial sedatives.

  2. Delegating the matter to God: " It is a feeling of complete satisfaction with what God chooses for us, and the confidence that His choice is the best.

  3. Consent of the Intention: Submission is that our intention (what we wish) is compatible with God's will. Our choice is consistent with God's choice for us.

  4. Dispensing with the measure: "Manage for me, for I do not manage well." It is an acknowledgment of our weakness and impotence, and a surrender to God Almighty.

  5. Trusting in God: "Oh God, do not call me to myself in the twinkling of an eye." It is a feeling of lack of God, of relying on Him in every small and big way.

  6. Contentment with fate: "Hawaya where God has destined." It is an acceptance of God's predestination (good and evil) with satisfaction and tranquility.

  7. Supplication and action: Submission does not contradict supplication and action, but rather pushes them. We pray to God what we love, do what we can, and then hand it over to God.

Submission in the life of the Prophet and the righteous:

Delivery in our daily lives:

Delivery Benefits:

How do we deliver?:

Conclusion:
Delivery is not a theoretical concept, it is a way of life,

Important Alerts:

Invitation:

I hope this detailed summary was helpful!

The meaning of the hour in the Quran

  1. It is not just the Day of Resurrection: the author acknowledges the traditional eschatological meaning (Resurrection Day), but argues that the "hour" is not limited to this one event.

  2. A moment of exposure and clarity: The "clock" represents a specific point in time at which something becomes known, clear, or obvious. It is a moment of detection or manifestation. This can relate to:

  3. Expansion of consciousness (capacity): The author associates the "hour" with the linguistic root "capacity", which means "breadth", "capacity" or "capacity". This suggests that the "hour" is also a state of expansion of understanding or awareness. It is a time when one's knowledge and understanding expand exponentially.

  4. Suddenly and suddenly: The author repeatedly asserts that the "hour" will come "suddenly" – suddenly, unexpectedly, or suddenly. This reinforces the idea that they cannot be accurately predicted or preceded by specific and identifiable signs (in the traditional sense). Suddenness applies both to the possible event of the end of time and to moments of revelation or individual understanding.

  5. Transformative event (earthquake): The author uses the metaphor of "earthquake" to describe the effect of the "clock". This "earthquake" represents the intellectual and spiritual turmoil that comes with a profound shift in understanding. It is a vibration of one's basic beliefs and assumptions.

  6. Failure of the "bet": In the context of the discussion of the "splitting of the moon", the "hour" is associated with the failure of God's supposed "bet" on humanity." The hour is approaching because the bond between God and humanity has been severed, and God, from the author's point of view, has lost the motivation to delay it.

  7. Partially arrived already (its signs): the author believes that some of the "signs" of the Hour have already occurred, based on his interpretation of Qur'anic verses. This contradicts the traditional view that major signs are future events.

In short:

The author's understanding of the "clock" is multifaceted. It's not just the end of the world. It is a moment of revelation, a state of expanded consciousness, a sudden and transformative event, and in the specific context of their interpretation, the result of the severed relationship between God and humanity. It is a concept that encompasses a cosmic event (a possible end of time) and individual moments of deep understanding. It is an event that occurred/occurs/will occur suddenly, without any prior signs. Traditional signs, either misinterpreted, or have already occurred.

From Wandering to Guidance: A Journey into the Concepts of Shirk and Monotheism

Introduction:

The issue of monotheism and polytheism is one of the most important issues that have occupied religious and philosophical thought throughout history. Monotheism is the essence of heavenly messages, and polytheism is deviation from them. This research deals with the concepts of polytheism, polytheist, Jewish, Christian and Muslim sincere, and seeks a deeper understanding of these terms in the light of the Holy Quran and the Sunnah of the Prophet, and how to avoid falling into polytheism in all its forms.

The Jew and the Christian: Between Stagnation and Deviation:

In the course of this research, Jews and Christians represent two models of deviation from monotheism, albeit in different ways. The Jew (as a model, not as a judge of each individual) tends to adhere strongly to inherited traditions, even if they go against clear truth or common sense. This is the "trap of imitation", which leads to intellectual rigidity, disruption of reason and rejection of ijtihad. A Qur'anic example is their claim that fire will only touch them for a few days, a false claim based on a false understanding of heritage.

The Christian (as a model, not as a judge of each individual) tends to drift behind new ideas without sufficient scrutiny or forethought, which can lead to falling into the "trap of passion", where passion and personal opinion are put before legal evidence. A Qur'anic example of this is their taking their pontiffs and monks as lords apart from God, a kind of shirk of obedience.

The polytheist: the collector of contradictions:

The polytheist is the one who combines the extremism of the Jew in clinging to the old, and the extremism of the Christian in drifting behind the new. It lacks a clear methodology of thinking, and relies on personal whims and interests rather than truth. This leads to the "trap of fabrication", where truth is mixed with falsehood, and believes in some writers and disbelieves in others, as the Holy Qur'an described the situation of some of the children of Israel: "Do you believe in some writers and disbelieve in some?"

Shirk: The Origin of Misguidance:

Shirk is the root of all deviation and delusion, and it is the greatest of sins and the darkest injustice, because it dispenses worship to the undeserved, and it is God alone. Shirk is not just idolatry, it is a broad concept that includes:

The true Muslim: the model of monotheism:

In contrast to these perverted models, the "true Muslim" emerges as a model of pure monotheism and moderation. He is the one who follows the sect of Abraham, peace be upon him, which is Islam, and saves worship to God alone, and repudiates polytheism in all its forms. A true Muslim balances transmission and reason, follows the legal evidence, understands religion correctly, and does not fall into extremism or negligence.

Ways to avoid shirk:

To avoid falling into the trap in all its forms, it is necessary to:

  1. Devotion of worship to God: and purification of the heart from everything else.

  2. Follow the legal evidence: and not to put the passion or personal opinion on the words of God and the words of His Messenger.

  3. Correct understanding of religion: and refer to the original sources (Qur'an and Sunnah) with the understanding of the righteous predecessors.

  4. Critical reflection: and not to be led by ideas without scrutiny and reflection.

  5. Seeking useful knowledge: from its correct sources.

  6. Sitting with the righteous: and staying away from the people of heresy and misguidance.

  7. Supplication and supplication to God: by guidance and steadfastness in the truth.

  8. Innocence from polytheism and its people: disloyalty to the polytheists or imitating them.

Conclusion:

Understanding the concepts of polytheism and monotheism is the key to guidance and happiness in this world and the hereafter. Let us be careful to be Hanafa Muslims, who follow the truth wherever it is, avoid polytheism in all its forms, and seek to achieve pure monotheism in their hearts, minds and deeds.

Towards a deeper understanding of polytheism: from idolatry to the trap of ideas

Introduction:

Shirk is often understood as mere idolatry or idolatry, but this understanding is limited and limited. Shirk is a broader and deeper concept, encompassing multiple forms of deviation from monotheism, whether visible or hidden, in worship, thought, or behavior. This research explores the concept of shirk in its various dimensions, and sheds light on the danger of hidden shirk that may infiltrate the hearts without being felt by its owner.

Shirk: Not Just Idolatry:

It is true that idolatry is one of the most prominent and obvious forms of polytheism, but it is not the only one. Shirk can take many forms, including:

Ideas Trap: The Hidden Danger:

One of the most dangerous types of shirk is "shirk of ideas", which is the polytheism that infiltrates the minds and hearts without being felt by its owner. This trap can be in the form of:

Children of Israel: A Model of Intellectual Polytheism:

The Israelites in the Qur'an provide a clear example of intellectual polytheism. They have fallen into various forms of this polytheism, whether it is their distortion of the Torah, their following of their whims, or their fanaticism of their inherited traditions.

The path to pure monotheism:

To avoid shirk in all its forms, it is necessary to:

Conclusion:

Shirk is not just idolatry, it is a broader concept that encompasses multiple forms of deviation from monotheism. Shirk of ideas is one of the most dangerous types of polytheism, because it may infiltrate the hearts without being felt by its owner. The path to pure monotheism is devotion to worship to God alone, following the legal evidence, correct understanding of religion, critical reflection, and innocence from polytheism and its people. Let us strive to cleanse our hearts and minds of all forms of polytheism, and let us strive for pure monotheism, which is the basis of happiness in this world and the hereafter.

The Heart in the Qur'an: The Ventilator of Contemplation and the Engine of Flipping Ideas to Clarify Meanings

Introduction:

The term "heart" in the Holy Qur'an is a rich semantic treasure, which goes beyond the superficial understanding of the beating physical organ, to refer to the center of consciousness, perception and deep understanding. It is the home of reason and contemplation, and the place of flipping thoughts in the journey of exploring the meanings of verses and extracting gifts. This topic explores this Qur'anic concept of the heart, highlighting its pivotal role in the process of reflection, and how it can be an engine for flipping ideas to clarify the meanings inherent in the folds of God's words.

The heart: beyond the physical organ – the compass of the soul and the eye of the mind

In the Qur'anic discourse, the "heart" is not limited to being a blood pump, but goes beyond it to become an abstract concept that refers to the spiritual and moral aspect of man. It is the compass of the Spirit, which is guided by the light of Revelation, and the eye of the mind, which sees the truths and perceives meanings.The heart is the object of deep understanding and true consciousness, and it is the tool that man possesses to communicate with the world of the unseen and receive divine guidance.

Heart is the engine of reflection: the dynamic of flipping thoughts to interrogate verses

The relationship between heart and contemplation in the Qur'an is organic and vital. The heart is not just a passive repository of information, but an active engine that injects life into the process of reflection. It flips ideas, analyzes meanings, compares evidence, and interrogates verses to extract their buried treasures. The process of reflection is not just a superficial reading of words, but a deep intellectual journey led by the heart, where thoughts interact and fluctuate in a relentless quest to understand God's will.

Manifestations of the role of the heart in contemplation and flipping ideas in the Qur'an:

The importance of the heart in contemplation and stirring thoughts is evident in many Qur'anic verses, which emphasize this central function of the heart in understanding God's words:

"The Heart of the Table": The Search for Essence and Core in the Qur'anic Text

The phrase "the heart of the table", although not directly Qur'an, expresses the purpose of Qur'anic reflection: to reach the essence of meanings and the core of the purposes. The "heart" of something is within it and its conclusion, and the "table" here symbolizes the rich and diverse text of the Qur'an. The "heart of the table" is the relentless pursuit of the deep meanings, holistic purposes, and essential gifts of the Holy Qur'an.

How does the heart turn thoughts during reflection?

The process of flipping thoughts in the heart during reflection is a dynamic and active process that includes:

Conclusion:

The heart in the Qur'an is the center of contemplation and the engine of flipping thoughts. It is the tool that man possesses to understand God's words and to clarify their profound meanings. The process of reflection is not just a passing reading, but an intellectual and spiritual journey led by the heart, where the mind fluctuates, the mind interacts, and the insight is enlightened, to receive guidance and light from God's words. A healthy heart is one that contemplates the Qur'an, overturns its thoughts in its meanings, and always strives to reach the "heart of the table" – the essence of meanings and the core of the Qur'anic purposes. Let us make our hearts a fan of reflection, an engine of stirring of thoughts, so that we may enjoy the treasures and gifts of the Qur'an in our lives.

"The dead" and "the dead": a logical analysis and Qur'anic evidence in understanding "spiritual death"

Introduction:

The distinction between the words "dead" and "dead" in the Qur'an raises an important debate about the nature of death and life, not only in their biological sense, but also in their spiritual and moral sense.A logical analysis supported by Qur'anic evidence suggests that there is a metaphorical connotation of the word "dead" referring to "spiritual death." The aim of this topic is to evaluate this logical analysis and Qur'anic evidence, and to provide an opinion on the relevance of this interpretation.

Logical analysis of the concept of "spiritual death":

Logical analysis is based on the idea that language, especially Quranic language, carries multiple levels of meaning, going beyond literalism to symbolism and metaphor. Thus, the use of words such as "death" and "life" should not be limited to the biological meaning, but can extend to moral and spiritual situations.

Logically, the concept of "spiritual death" is consistent with the Islamic idea of the heart as the center of consciousness and faith. If the heart is the home of faith and spirituality, it makes sense that there is a state of "death" of the heart, represented by the absence of faith and spirituality, just as there is a "death" of the body represented by the cessation of its vital functions.

This logical analysis finds support in the nature of the Qur'anic message itself, which places great emphasis on guidance and spiritual and moral reform. If the Qur'an seeks to revive hearts and enlighten minds, it makes sense to speak of a state of "spiritual death" that needs such revival.

Quranic Supporting Evidence:

The analysis is based on several Qur'anic evidence, most notably:

  1. The story of Abraham (peace be upon him) and the "resurrection of the dead" (al-Baqarah: 260): As detailed in the previous dialogue, this analysis suggests that Abraham's question "Show me how to revive the dead" is not about direct biological resurrection, but rather about "resurrecting dead hearts by faith." The general context of the story, and Abraham's dialogue with his polytheistic people, indicates that his interest was focused on guiding them and bringing them out of the "death" of polytheism into the "life" of faith. The birds that Abraham ordered to be cut and dispersed and then invited to return alive can symbolize the dismantling of false (dead) ideas and beliefs and their recombination with a new and reviving (living) understanding.

  2. Verses describing infidels as "dead", "deaf" and "blind": Qur'anic verses describe infidels and lost people with adjectives such as "dead", "deaf" and "blind" (e.g. Romans: 52, ants: 80, Fatir: 22). These descriptions cannot be understood literally in a biological sense, because the infidels are physically alive, hear and see. Rather, they are metaphorical descriptions that refer to the death of their hearts from the truth, deafening their ears to hearing guidance, and blindness to seeing the signs of God. This metaphorical use of "death" in describing the living supports the idea of "spiritual death."

  3. Verses of "resurrection" after "death": Other verses speak of "resurrection" of people after "death" (e.g. cattle: 122). In many of these verses, the context is related to guidance and faith. "Death" here can be explained by delusion and disbelief, and "revival" by guidance and faith. This reinforces the idea that "death" and "life" can have spiritual and moral connotations.

Evaluation of logical analysis and Quranic evidence:

In my opinion, the logical analysis of the concept of "spiritual death" is valid and convincing, and the Qur'anic evidence strongly supports it. The interpretation of "the dead" in some contexts in the figurative sense of "the dead of hearts is dead of faith" opens up wider horizons for understanding the Qur'an and makes it more in line with its purposes of guidance and spiritual reform.

Strengths of the analysis:

Points worth further reflection:

My final opinion:

I see the logical analysis and Qur'anic evidence as making a strong case in favor of a metaphorical connotation of the word "dead" referring to "spiritual death." This interpretation does not negate the literal meaning of the word, but rather adds to it a deeper and richer dimension, and allows for a more comprehensive understanding of the Qur'anic message about life and death, soul and body, guidance and delusion. Adopting this interpretation contributes to the renewal of our understanding of religion and makes it more vital and influential in our contemporary lives.

Conclusion:

The understanding of "dead" and "dead" in the Qur'an goes beyond superficial linguistic discrimination. Logical analysis and Qur'anic evidence invite us to explore the metaphorical and symbolic dimensions of the Qur'anic language, and to understand "spiritual death" as a true moral state that needs to be "revived" by guidance and faith. This deeper understanding enriches our reflection on the Qur'an and makes its message closer and more effective in our lives.

Breaking Intellectual Idols: A Critical Reading of the Stories of the Prophets

Introduction:

In the Islamic religious tradition, the stories of the prophets are not merely historical accounts of past events, but rather as guiding torches that illuminate the paths of thought, and invite deep reflection on the laws of the universe and life. Among these stories, the stories of Moses (peace be upon him) with the mountain and Abraham (peace be upon him) with the bird stand out as unique models that call for breaking intellectual idols, overcoming the rigid stereotypes of knowledge, and moving towards wider horizons of constructive critical thinking.

Moses and the Mountain: The Limits of Human Perception

In Surat Al-A'raf, Moses (peace be upon him) asks his Lord to see him, and the divine answer comes to him: "You will not see me, but look at the mountain, and if it settles in its place, you will see me, and when his Lord manifested himself to the mountain, he made it Dhaka and Moses was stunned" (Al-A'raf: 143). At first glance, the scene may seem like a mere manifestation of divine greatness that humans cannot bear, but reflecting on the symbolism of the story reveals deeper meanings.

The mountain, with its solidity and stability, represents here the limited material perceptions in which we trap unseen truths. Moses' insistence on "sensory vision" is a reflection of man's innate desire to reduce the Absolute to concrete forms, which hinders deeper spiritual understanding.

When God is manifested to the mountain, He is manifested not by Himself – Far from Him – but by the light of His knowledge, by the reality of His existence beyond material perceptions. The collapse of the mountain is a symbol of the collapse of those rigid perceptions when confronted with transcendent truths. As for the shock of Moses, it is not just a loss of consciousness, but a shock of knowledge that shakes the human being, and pushes it to reconsider its postulates and beliefs.

Abraham and the bird: faith between doubt and certainty

In Surat Al-Baqarah, Ibrahim (peace be upon him) asks his Lord: "Lord, show me how to revive the dead, he said, "Did you not believe, he said yes, but let my heart be reassured" (Al-Baqarah: 260). God commands him to take four of the birds, cut them off, then put a part on each mountain, and then call them, and they will come to Him in pursuit.

This story is not merely a divine miracle, but a profound lesson in the nature of faith. Abraham's question is not a question of doubt, but a question of clarification, a question of the seeker of certainty that does not contradict reason, but rather integrates with it.

The act of cutting birds and mixing their parts indicates the need to deconstruct legacies and prejudices, to understand them more deeply. It is a call not to accept ready-made ideas uncritically and to consciously reconstruct them, after examining and testing them.

The return of birds to life is a symbol of faith that is reborn, after going through the stage of doubt and questioning. It is a stronger and more solid faith, because it did not come through blind imitation, but through personal experience and mental conviction.

Critical Thinking: The Bridge to Truth

Both stories criticize the negative paradigm of dealing with beliefs, where unconscious submission and inertiacy on legacies without thinking. They call for a redefinition of faith, not just as a collection of rituals and rituals, but as a dynamic dialogue with the great existential questions.

As Imam Ali ibn Abi Talib said: "You do not know the truth by men, know the truth and know its people." Truth is not measured by the standards of persons, nor is it confined to rigid molds, but it is a light that illuminates minds and hearts, and calls for continuous renewal.

Contemporary Applications: From Symbol to Reality

Calling for critical thinking is not just an intellectual luxury, but a life necessity, in an age of changes and challenges.

Conclusion:

The stories of the prophets are not merely historical tales, but the framework for an ongoing intellectual movement. Just as the mountain collapsed before the manifestation of truth, dead thoughts must collapse before the light of reason and spirit. The real challenge is to be like Abraham: to confidently dismantle the birds (legacies) and wait for them to return to us alive in a new sense, a vibrant faith, a thought that illuminates the paths.

Define the basic concepts about Islam, faith and Sunnah

1. Heart: The center of analysis and choice is not just emotion

In traditional interpretations, the heart is often seen as a center of emotion and faith in its inner sense. The heart in it fluctuates thoughts walls of the heart considering it a "process of analysis and choices". The heart is not just a blood pump or a repository of emotions, but a center of awareness where choices are flipped and behavioral decisions are made. When it is said, "When faith enters into your hearts", it does not mean that faith enters a bodily organ, but rather that trust and security penetrate into the process of analysis and thinking, so that behavior becomes a reflection of firm convictions of trust and tranquility.

2. The Muslim: From Religious Identity to Peaceful Behavior

A "Muslim" is usually understood as a person who embraces the religion of Islam and believes in its pillars. But the dialogue proposed a more comprehensive and behavior-focused definition. The "Muslim" in this context is the person who enters the system of peace and stops harm and aggression. Islam here is seen as a universal system of peace, and entering into it begins with a commitment to peaceful behavior and an end to aggression. This definition broadens the circle of "Islam" to include all those who adhere to this behavioral system, regardless of apparent religious affiliation.

3. The believer: a higher rank than Islam, the embodiment of trust and security

While Islam is often considered to be the religion and faith as the heartfelt belief, the dialogue made a subtle distinction between them, considering faith to be a higher rank than Islam. The "believer" is not only the one who entered the (Muslim) peace system, but he is the one who gives security and tranquility to those around him, and becomes a source of confidence for society. Faith here manifests itself in practical behavior and daily dealings, and is the fruit of the penetration of trust and security into the believer's "heart" (in the sense of the process of analysis and choice). The verse "The Bedouins said, 'Believe, say you do not believe, but say our Islam'" explains in this context that the Arabs achieved the rank of Islam by refraining from aggression, but they have not yet reached the rank of faith, which requires gaining the trust of society through contact and treatment.

4. Islam: A universal universal system, not a limited historical religion

The common perception of Islam often limits it to being a religion that began with Noah and was completed with Muhammad, peace be upon him. However, the dialogue radically expanded this concept, considering Islam as the universal cosmic system that God approved and on which all existence has followed since the beginning of creation. "To Him is the safest of those in the heavens and the earth, voluntarily and unwillingly" – Islam in this sense is submission to the laws and laws of the universe, and it is not just a religious choice, but it is the authentic order of existence. The religion brought by the prophets, including Muhammad, peace be upon him, is the embodiment and elaboration of this cosmic order in a human and historical context.

5. Faith: Trust and Safety, Determinants and Methodology of Know-How

Faith in Arabic means ratification and acknowledgment. But the dialogue focused on another dimension of faith: trust and security. The "believer" is the one who provides security and tranquility to others. It was also emphasized that faith is not merely an abstract belief, but a "knowledge" – that is, a specific knowledge of disciplines and methods. It is the Qur'an and the Sunnah of the Prophet that determine the paths of faith and guide it in the right direction. This explains the verse "You did not know what the Book was or what faith was" – the Prophet (peace and blessings of Allaah be upon him) knew the concept of general faith as trust and security, but he did not realize the "knowledge" of faith in its specific and systematic meaning in the Book.

6. Sunnah of the Prophet: Distinguishing between the functions of "envoy" and "messenger"

In understanding the Sunnah, the dialogue proposed an important distinction between the two functions of the Prophet (peace be upon him): "envoy" and "messenger". The Prophet (peace and blessings of Allaah be upon him) was an "envoy" to his people in a specific historical context, and had the function of a "messenger" with a universal message. This distinction affects the understanding of the Sunnah, as some of the words and actions of the Prophet (peace and blessings of Allaah be upon him) may be specific as an "emissary" of a particular context, and are not absolutely binding on every time and place. His words and deeds as a "messenger" are more universal and general. This distinction opens the door to a reconsideration of the authenticity of certain aspects of the Sunnah, with a focus on the general purposes of the prophetic message.

7. "The First Muslims" and "The First of the Believers": The Lead of Values, Not Temporal

Phrases such as "I am the first of the Muslims" and "I am the first of the believers" (mentioned in the context of the stories of the prophets) are not understood in the dialogue as a chronological precedent, but rather a precedent of values and high ranking. The "first Muslim" is the person who most achieved the value of Islam in its comprehensive sense, and the "first believer" is the person who most achieved the value of faith in a specific context (such as Moses' faith after the mountain experience). This changes our understanding of these phrases, from a mere chronological order to an appreciation of the value of achievement and perfection in the embodiment of these concepts.

8. "Unknowingly" does not "learn" nor "know": the indication of know-how and methodology

In the verse "You do not know what the Bible nor the faith," the emphasis is placed on the word "knowing" and distinguishing it from "learn" and "know."Unknowingly" carries the meaning of "know-how" – that is, knowledge accompanied by definition, controls and methods. Negation here is not to negate science or absolute knowledge, but to negate the methodological and specific know-how of faith and the Bible before revelation is revealed. This underscores the importance of revelation in defining the paths of faith and providing a clear methodology for understanding and action.

Conclusion:

Advocating an understanding of basic Islamic concepts, by focusing on the behavior, values and general purposes of the message. Transcending literal and traditional readings, and adopting a critical thinking methodology that seeks a deeper and more comprehensive understanding of religion. These new concepts open wide horizons for intellectual dialogue and contribute to the renewal of religious discourse to keep pace with the challenges of the times.

Fajr: Truth Revealed and Awareness Dawn.. A New Reading in the Verse of "The Qur'an of Fajr"

  1. Criticism of the literal gender interpretation of some verses:

  2. Focus on the intellectual and cognitive context of the verses:

  3. Universality of virtues and responsibility:

The Holy Quran: An inexhaustible running river. Read on the importance of tracking the new from the contemplators

Introduction:

The Holy Qur'an, the eternal word of God, is not a rigid book confined to the time of its revelation, but rather a running river of meanings and gifts, whose giving is renewed with the renewal of ages and understandings. Every generation finds in it what suits its reality, and every contemplative person takes advantage of it what quenches its cognitive and spiritual thirst. Hence, the importance of tracking the new from the contemplatives, who open new horizons in understanding the Book of God, and reveal its hidden treasures that do not run out.

The Holy Qur'an: A Living and Renewed Book

The Almighty says: "Say, if the sea were the extension of the words of my Lord, the sea would run out before the words of my Lord ran out, even if we had come with His example for a long time" (Al-Kahf: 109). This verse confirms that the words of God – including the Holy Qur'an – have no limits, and that they accommodate every new understanding and renewed contemplation.

In another verse, the Almighty says: "Whatever comes to them from the remembrance of their Lord is hadith, but they listen to Him while they play" (Al-Anbiya: 2). This verse indicates that the Holy Qur'an carries with it an "updated remembrance", that is, new and renewed meanings that suit each age. The true believer is the one who receives this updated remembrance seriously and deliberately, not with amusement and inattention.

Why follow the new from the contemplators?

Keeping track of new contemplative people is not just an intellectual luxury, but an urgent necessity for several reasons:

  1. Renewing understanding: Each age faces its own challenges and emerging problems. The new contemplators, knowing the reality of their time, can provide new insights into understanding the Holy Qur'an, which will help to face these challenges and solve these problems.

  2. Connecting the Qur'an to Reality: New thinkers can link the verses of the Holy Qur'an with contemporary events and developments, making the Holy Qur'an more present and influential in our daily lives.

  3. Enriching Islamic Sciences: New discoveries in exegesis and hermeneutics add to our scientific heritage, expand our understanding of the Holy Quran, and make it a source of inspiration for scholars and researchers in various fields.

  4. Confronting suspicions: In our time, new suspicions about Islam and the Holy Qur'an are emerging. The new contemplators, armed with a deep understanding of the Book of God, can provide scientific and mental responses to these suspicions, and defend the Holy Qur'an with argument and proof.

How to track the new from the masterminders?

There are several means by which new ones can be tracked from contemplators:

  1. Interactive platforms: Create websites and platforms on social media, which bring together thinkers, spread their ideas, and allow them to communicate and discuss.

  2. Conferences and Seminars: Holding periodic conferences and seminars that bring together scholars and contemplators to discuss new visions in the interpretation of the Holy Qur'an, and to encourage young people to participate and express their opinions.

  3. Books and magazines: Publishing books that collect modern interpretations of the Holy Qur'an, and issuing periodicals discussing new discoveries in the sciences of the Qur'an.

  4. Cooperation with universities: Encouraging universities to conduct research on the interpretation of the Holy Qur'an in light of scientific and social developments, and supporting graduate students in submitting theses on the interpretation of the Qur'an.

  5. Technology: Developing electronic applications that combine modern interpretations, allow users to interact with them, and use artificial intelligence to analyze Quranic texts and discover new links.

Must-have controls

Tracking new contemplators must be restricted by Sharia and scientific controls, so as not to turn into interpretive chaos that departs from the purposes of Sharia. Among the most important of these controls are:

  1. Commitment to the principles of interpretation: Any new interpretation must be based on the only source is the Qur'an Interpretation of the Qur'an in the Qur'an and in the Arabic tongue The tongue of the Qur'an

  2. Based on evidence: Every new interpretation must be supported by evidence from the Holy Qur'an, be logical, do not contradict the laws and laws of God, do not contradict common sense, and do not call for terrorism and sorcery.

  3. Balance between the old and the new: The old exegestic heritage should not be neglected, but should be benefited from and built upon, while being open to new visions that do not contradict Sharia.

Examples of new interpretations

The modern era has witnessed the emergence of many new interpretations of the Qur'an, which have attempted to provide contemporary insights into the understanding of the Book of God. Examples of such explanations include:

Conclusion:

The Holy Qur'an is the eternal book of God, whose wonders never end, and whose treasures do not end. Following the new ones is a legitimate duty and a great responsibility that falls on the shoulders of every Muslim man and woman. Through constant reflection on the Book of God and a renewed understanding of its meanings, we can make the Holy Qur'an a source of guidance and light for us at all times and places.

Fajr: Truth Revealed and Awareness Dawn.. A New Reading in the Verse of "The Qur'an of Fajr"

Introduction:

In Surat Al-Isra', the verse "The Qur'an of Fajr was witnessed" (Al-Isra'a: 78) carries a profound invitation to reflect on a defining moment, not only the mere emergence of the first threads of the sun, but also beyond that to broader spiritual and intellectual dimensions. Dawn, in this context, is not just a time of time, but a symbol of the discovery of truths, the emergence of consciousness, and the transition of man from the darkness of ignorance to the light of knowledge.

Dawn: Beyond the Traditional Meaning

The "Fajr Quran" is usually interpreted as Fajr prayer, or reading the Qur'an at this blessed time. There is no doubt that this interpretation is correct and important, but it does not capture all the dimensions that the verse carries. The Qur'anic words, like the deep sea, carry with them inexhaustible pearls, and the more we dive into their depths, the more we discover new meanings that enrich our understanding and expand our perceptions.

Dawn: Symbol of Exposure and Clarity

In Arabic, the root of the word "dawn" means crack, open, and explosion. Dawn is the moment when darkness splits, light explodes, and blur dissipate. This linguistic meaning is closely related to the spiritual and intellectual meaning of the verse.

Dawn, in this context, is a symbol of exposure and clarity. It is the moment when the darkness of ignorance and illusion clears and divine truths are clearly and manifested. It is the time when the heart and mind wake up and are fully prepared to receive the light of guidance and knowledge.

The Qur'an of Fajr: a reading that shakes the heart and awakens the soul

The "Qur'an of Fajr" is not just a recitation with the tongue, but a conscious and thoughtful reading, which shakes the heart and awakens the soul. It is the reading that goes beyond letters and words, to reach the deep meanings that the verses carry. It is the reading that is transformed into a light that illuminates the path and guides to the straight path.

Dawn: The Stage of Blowing Up the Facts

Dawn is the stage of "blowing up the facts." It is the time when darkness begins to recede, and the truths that lie deep in the soul and in the horizons of the universe appear. It is the time when man gets rid of illusions and suspicions, and realizes the reality of his existence and his role in life.

Acclamation and spiritual elevation: the key to understanding

A person cannot reach this deep understanding of the Holy Qur'an, unless he purifies himself and purifies his heart. Acclamation is a continuous process of purification of the soul from impurities and adrenalism, which enables man to rise to a higher level of awareness and awareness.

When the heart is purified, it becomes like a clear mirror reflecting the light of divine truths. When the veil of vision is removed, man is able to see the unity behind pluralism, and realize that everything in the universe is a sign of God, indicating his oneness and greatness.

The Divine Puff: The Continuity of Guidance

It is the divine breath in man's soul that brings him back to his luminous origin, reminding him of his first truth. This puff is not an event, but an ongoing process, renewed at every moment. God Almighty recreates man spiritually in every soul and gives him the opportunity to renew and elevate.

This divine breath is also a symbol of the continuity of divine guidance. Man, no matter how knowledgeable he may be, still needs God's light to find the straight path.

Awareness of the Systems of the Universe: A Path to the Dawn of Truth

When man contemplates the exquisite systems of the universe, and realizes the precision and mastery of creation, he recognizes the divine oneness underlying this immense diversity. The universe, with all its galaxies, planets and stars, is an open book, in which the believer reads the signs of God and recognizes his greatness and power.

This awareness of the systems of the universe leads to the "dawn of truth" in the human heart. It is the moment when man redefines his understanding of life and existence, based on this monotheistic vision.

Return to Unity: Dawn Goal

Man, at his origin, was in the realm of light, united with divine truths. But when he forgot these truths, he divided himself, entering a world of pluralism and dualism.

Dawn, in this context, is a symbol of a return to unity. It is the moment when man gets rid of internal contradictions and reconciles with himself, with the universe and with God. It is the moment when darkness disappears, and the sun of truth shines in the heart.

Conclusion:

The verse of the "Qur'an of Fajr" is a call for spiritual awakening, attention to a defining moment that carries with it deep meanings and spiritual and intellectual connotations that go beyond the traditional concept. It is a call to acclamation and elevation, and to reflect on the signs of God in the soul and in the horizons. It is a call to return to unity, to realize the truth behind pluralism. Fajr is not just a time of day, but a spiritual state experienced by man when his heart is enlightened by the light of guidance and knowledge.

Man and Humans in the Holy Qur'an: Towards a Deeper Understanding of Human Being

Man and Humans in the Holy Qur'an: Towards a Deeper Understanding of Human Being

Introduction:

The concept of "man" occupies the center stage in human thought, and its importance and depth increase when contemplating the Qur'anic discourse. The Holy Qur'an makes a striking distinction between the terms "human" and "human", a distinction that transcends verbal difference to touch the essence of human being and reveals a unique Qur'anic vision that invites us to a deeper understanding of ourselves and our existence.

Human: Entity in the process of formation and vulnerability

When the Qur'an uses the term "human", it often refers to the being in its primary psychological and physical aspects, or in certain cases that reflect its vulnerability to weakness, imperfection, and volatility.

Human beings: the apparent and honored entity by assignment

The term "human beings" is often used in the Qur'an to refer to other aspects:

Breathing the Soul: The Defining Moment

The "breath of the soul" represents the essential turning point that moves the being from a mere initial physical and psychological formation to a higher level.

Man and humans: two complementary faces of one being

"Man" and "human beings" should not be understood as conflicting or separate terms, but rather as two complementary aspects of the single human being:

The purpose of differentiation: an invitation to reflect and elevate

The precise Qur'anic distinction between the two terms is not merely a linguistic luxury, but a profound invitation:

The equation of human existence (symbolic vision):

It can be conceived as a symbolic equation:
human (body + primary soul with its vulnerability to weakness) + puff of the soul (honored and rehabilitated) = human being (conscious, honored, responsible, backward)

This equation shows that man in his abstract initial state needs spiritual supplies to become the being God desired: a caliph on earth, a worshiper of God, a seeker of good.

The perfect human: the perfect model

The perfect man, in the Qur'anic perspective, is the one who achieves balance and harmony between all these dimensions. He is the one who lives as a "human being" with his material and social requirements, but he transcends his "humanity" through self-purification and attachment to the spirit, so that his material aspect does not overshadow the spiritual, and does not forget his weakness and need for God, so he adheres to his method and achieves the purpose of his existence. The prophets and messengers, led by their seal Muhammad, may God bless him and grant him peace, are the ideal models of this perfect human being who embodied the finest forms of humanity converted by divine revelation.

Conclusion:

Reflecting on the Qur'an's use of the terms "human" and "human" opens doors for us to a deeper understanding of our dual nature, and to understand the journey of our existence from material origin to spiritual honor. It is not just a distinction, but a road map that invites us to appreciate God's honor for us, to confront our weakness with His help, and to strive to elevate ourselves and achieve the balance that makes us worthy of carrying the trust and architecture of the universe, in order to achieve the lofty purpose of our existence as "human beings" honored by God and as "man" striving for perfection.

Sensing the meanings, energy, sound and shape of letter names

1. The letter A (A)

- Meaning: denotes unity and beginning, which is the first of the Arabic letters.

- Energy: the energy of initiation and establishment, expressing the launch and continuity.

- Sound: The sound of a thousand is light and extended, expressing openness and extension.

- Shape: The shape of the thousand is straight and long, expressing straightness and stability.

2. The letter Baa (B)

- Meaning: denotes the beginning and creation, which is the character of creation and composition.

- Energy: the energy of creation and establishment, expressing initiation and renewal.

- Voice: The voice of the baa is strong and definite, expressing strength and specificity.

- Shape: The shape of the B is slightly curved, expressing flexibility and departure.

3. The letter T (T)

- Meaning: denotes generation and openness, which is the letter of growth and development.

- Energy: the energy of generation and openness, expressing growth and expansion.

- Sound: The sound of Taa is light and fast, expressing speed and departure.

- Shape: Curved and rounded T-shape, expressing openness and flexibility.

4. The letter Thaa (w)

- Meaning: denotes influence and establishment, which is the character of change and transformation.

- Energy: the energy of influence and change, expressing transformation and renewal.

- Voice: The voice of Thaa is extended and multitone, expressing diversity and multiplicity.

- Shape: The shape of the tha is curved and multiline, expressing complexity and diversity.

5. The letter C

- Meaning: denotes orientation and movement, which is the letter of direction and movement.

- Energy: the energy of movement and direction, expresses steering and movement.

- Sound: The sound of the gym is strong and specific, expressing strength and specificity.

- Shape: The shape of the gym is curved and round, expressing movement and flexibility.

6. The letter Haa (h)

- Meaning: denotes the content and essence, which is the character of depth and density.

- Energy: energy depth and density, expresses essence and depth.

- Sound: The sound of the Haa is light and extended, expressing the extension and depth.

- Shape: The shape of the Haa is curved and round, expressing density and depth.

7. The letter khaa (x)

- Meaning: denotes invisibility and secrecy, which is the character of mystery and invisibility.

- Energy: The energy of invisibility and secrecy, expresses mystery and invisibility.

- Voice: The voice of the khaa is light and extended, expressing secrecy and invisibility.

- Shape: The shape of the kha is curved and round, expressing mystery and invisibility.

8. The letter D

- Meaning: denotes pampering and guidance, which is the letter of guidance and guidance.

- Energy: The energy of guidance and guidance, expresses guidance and pampering.

- Sound: The sound of the signifier is strong and definite, expressing strength and specificity.

- Shape: The shape of the signifier is straight and defined, expressing guidance and guidance.

9. The letter Dhaal (y)

- Meaning: denotes self and distinction, which is the letter of distinction and uniqueness.

- Energy: the energy of excellence and uniqueness, expressing oneself and discernment.

- Voice: The voice of the thal is extended and multitone, expressing diversity and multiplicity.

- Shape: The shape of the tail is curved and multiline, expressing complexity and diversity.

10. The Letter Ra (R)

- Meaning: denotes vision and energy, which is the letter of vision and power.

- Energy: the energy of vision and power, expresses vision and energy.

- Voice: The voice of the Raa is strong and specific, expressing strength and specificity.

- Shape: The shape of the Raa is curved and rounded, expressing movement and flexibility.

11. The letter Zai (g)

- Meaning: denotes decoration and adornment, which is the character of beauty and adornment.

- Energy: The energy of beauty and adornment, expresses adornment and beauty.

- Sound: The sound of the zai is light and extended, expressing extension and beauty.

- Shape: The shape of the zai is curved and round, expressing beauty and adornment.

12. The letter Sin (S)

- Meaning: denotes the Sunnah and the apparition, which is the letter of appearance and clarity.

- Energy: the energy of appearance and clarity, expresses the year and the appearance.

- Sound: The sound of the Seine is light and extended, expressing extension and clarity.

- Shape: The shape of the Seine is curved and round, expressing visibility and clarity.

13. The Letter Shin (U)

- Meaning: denotes objectification and communication, which is the letter of communication and communication.

- Energy: The energy of communication and communication, expresses objectification and communication.

- Sound: The sound of the shin is light and extended, expressing extension and connection.

- Shape: The shape of the shin is curved and round, expressing connection and communication.

14. The letter S (r)

- Meaning: indicates honesty and solidity, which is the letter of honesty and consistency.

- Energy: the energy of honesty and consistency, expresses honesty and solidity.

- Sound: The sound of the repellent is strong and defined, expressing strength and specificity.

- Shape: The shape of the repellent is straight and defined, expressing honesty and consistency.

15. The letter Dhad (z)

- Meaning: denotes light and appearance, which is the letter of light and clarity.

- Energy: The energy of light and clarity, expresses light and appearance.

- Sound: The voice of the daad is strong and definite, expressing strength and specificity.

- Shape: The shape of the Daad is curved and round, expressing light and clarity.

16. The Letter Taa (i)

- Meaning: denotes folding and finishing, which is the letter of completion and closing.

- Energy: Finishing and closing energy, expresses folding and finishing.

- Sound: The sound of the Taa is strong and specific, expressing strength and definition.

- Shape: The shape of the Taa is curved and rounded, expressing the completion and conclusion.

17. The Letter Zaa (Z)

- Meaning: denotes visibility and clarity, which is the letter of appearance and clarity.

- Energy: the energy of visibility and clarity, expresses the appearance and clarity.

- Voice: The sound of Zaa is strong and defined, expressing strength and specificity.

- Shape: The shape of the Zaa is curved and round, expressing visibility and clarity.

18. The Letter of the Eye (AS)

- Meaning: denotes aid and assistance, which is the letter of help and support.

- Energy: The energy of assistance and support, expresses aid and assistance.

- Sound: The eye voice is light and extended, expressing extension and support.

- Shape: The shape of the eye is curved and rounded, expressing help and support.

19. The Letter Ghain (G)

- Meaning: denotes riches and sufficiency, which is the letter of sufficiency and riches.

- Energy: the energy of sufficiency and wealth, expresses wealth and sufficiency.

- Voice: The voice of the guinea is light and extended, expressing extension and sufficiency.

- Shape: The shape of the guinea is curved and round, expressing richness and sufficiency.

20. The Letter Faa (F)

- Meaning: denotes fulfillment and fulfillment, which is the letter of fulfillment and fulfillment.

- Energy: The energy of fulfillment and fulfillment, expresses fulfillment and fulfillment.

- Voice: The voice of the faa is strong and defined, expressing strength and specificity.

- Shape: The shape of the fulfillment is straight and defined, expressing fulfillment and fulfillment.

21. The Letter Qaf(s)

- Meaning: denotes fighting and conflict, which is the letter of conflict and fighting.

- Energy: The energy of conflict and fighting, expresses fighting and conflict.

- Sound: The sound of the qaf is strong and specific, expressing strength and specificity.

- Shape: The shape of the Qaf is curved and round, expressing conflict and fighting.

22. The letter Kaf (K)

- Meaning: indicates sufficiency and sufficiency, which is the letter of sufficiency and sufficiency.

- Energy: the energy of sufficiency and sufficiency, expresses sufficiency and sufficiency.

- Sound: The sound of the caf is strong and specific, expressing strength and specificity.

- Shape: The shape of the kaf curved and round, expresses sufficiency and sufficiency.

23. The Letter Lam (L)

- Meaning: denotes cohesion and adhesion, which is the letter of adhesion and cohesion.

- Energy: The energy of adhesion and cohesion, expresses cohesion and adhesion.

- Sound: The sound of the lam is light and extended, expressing extension and adhesion.

- Shape: The shape of the lam is curved and round, expressing cohesion and adhesion.

24. The Letter Meme (M)

- Meaning: denotes familiarity and transition, which is the letter of transition and familiarity.

- Energy: the energy of transmission and familiarity, expresses knowledge and transition.

- Sound: The sound of the meme is light and extended, expressing stretching and transition.

- Shape: The shape of the meme is curved and round, expressing transition and familiarity.

25. The letter N (n)

- Meaning: denotes vitality and activity, which is the character of activity and vitality.

- Energy: energy of activity and vitality, expresses vitality and activity.

- Sound: The sound of the noun is light and extended, expressing extension and activity.

- Shape: The shape of the Noon is curved and round, expressing vitality and activity.

26. The letter Haa (e)

- Meaning: denotes the body and preparation, which is the letter of preparation and body.

- Energy: The energy of preparation and body, expresses the body and preparation.

- Sound: The sound of distraction is light and extended, expressing extension and preparation.

- Shape: The shape of the distraction is curved and round, expressing the shape and configuration.

27. The letter Waw (f)

- Meaning: denotes the link and linkage, which is the letter of binding and conjunction.

- Energy: The energy of binding and concomitant, expresses the attachment and linkage.

- Sound: The sound of the Waw is light and extended, expressing extension and linkage.

- Shape: The shape of the waw is curved and round, expressing the binding and attachment.

28. The Letter Yaa (J)

- Meaning: denotes preparedness and continuity, which is the letter of continuity and preparedness.

- Energy: The energy of continuity and preparedness, expresses preparedness and continuity.

- Sound: The sound of the yaa is light and extended, expressing extension and continuity.

- Shape: The shape of the yaa is curved and round, expressing continuity and preparedness.

The bottom line

Sensing the meanings, energy, sound and shape of the names of the letters reflects the depth of the Arabic language and its ability to express different concepts. Each letter carries a special energy and unique meaning, making Arabic a rich and multidimensional language.

Book Summary

"This book, presented in the form of an integrated series of specialized and interrelated articles, represents a novel and comprehensive vision that addresses a central problem: how to understand and manage the Holy Qur'an authentically and effectively in our digital age, transcending the problems of traditional understanding and the historical influences that may obscure its lights. These essays, some of which may have been independently developed and then compiled and updated within this overarching framework, combine to present a "reactive reflection" methodology that transcends superficial reading and invites a deep dive into the Qur'anic text.

The book starts from a diagnosis of the prevailing crisis of understanding, offering solutions by returning to the basic origins and sources: the Qur'an itself and the original Qur'anic manuscripts (both paper and digital), with an emphasis on understanding the "clear tongue of the Qur'an" and its internal rules. The book is not satisfied with criticism, but presents a series of new concepts and original visions that reconstruct the correct understanding of religion and life, relying on a methodology that combines constructive criticism, accurate linguistic analysis, mind-heart reflection, and the use of modern technology as auxiliary tools..

The articles vary to cover a wide range of topics, couched into specific series aimed at correcting concepts and providing Quranic alternatives, the most prominent of which are:

The ultimate goal of this integrated series is to enable the reader to build a living and direct relationship with the Qur'an, through a deeper understanding of its purposes and the application of its teachings as a comprehensive 'Book of Guidance' in all aspects of his life, and to contribute consciously to building a society whose values are inspired by divine revelation and react positively to the challenges of the times."

Acknowledgements

170 Acknowledgements

In the name of God the most Merciful, the most Compassionate

﴿And if he is difficult, then look at ٠ Maysara ۚ And to believe is better for you if you know ﴾ (Al-Baqarah: 280)

**Acknowledgements: To everyone who lit a candle on the path of contemplation**

At the end of this humble effort, I would like to thank all those who have contributed to enriching this work on the contemplation of the Holy Qur'an, inspired by the verse: "Do they not contemplate the Qur'an" (an-Nisa: 82). This is a divine call to reflection, and it is the motivation for every effort made in this book.

* **Thanks illuminate the paths:** Praise be to God who made wisdom mislead the believer, and brought us together with those who remind us of his signs. At the end of this intellectual journey, I extend with a grateful heart to all those who lit a candle in the path of this work, making reflection a bridge between hearts and minds.

* ** To those firmly established in science: ** Great stood like mountains in the time of wandering, it is God Ali with the abundance of their knowledge and the purity of their bed, especially those who linked the depth of interpretation and the concerns of reality, they were the best heirs of the prophets.

* **To the new contemplators:** Young people and scholars who made the Qur'an a living dialogue, did not stop at its letters, but dived into its secrets, and opened windows for us that we did not know before. Thank you to those who insisted that the Qur'an be a book of life and not a shelf book.

* ** To every participant with sincere intentions: ** Muslims or non-Muslims, agree or disagree, every letter written with the intention of searching for the truth is a jihad for the sake of God, and every constructive criticism was a mirror that illuminated the defects of the work.

* **Special thanks:** To those who believed that the Qur'an is renewed by the contemplation of its people, they supported this project with their opinions and time, and reminded us that "the best of people is the most beneficial to people."

**Collective reflection: an obligation and a necessity**

Collective reflection of the Qur'an is a cumulative process that transcends individual boundaries, an Islamic obligation and a civilized necessity. When people come together to contemplate the Qur'an, they share knowledge, correct concepts, build a harmonious society, and turn understanding into action.

**Why collective reflection?**

1. Knowledge sharing: Each contemplative adds his vision.

2. Correction of concepts: dialogue reveals mistakes.

3. Encourage commitment: Collective reflection motivates the work of the Qur'an.

4. Community building: The Qur'an unites hearts.

5. Practical application: transforming understanding into behavior.

"The servants of those who listen to the saying will follow the best of it" (Az-Zumar: 17-18): This is the constitution of contemplation.

**The importance of keeping track of new thinkers:**

The new follows the necessity of renewing understanding, linking the Qur'an to reality, enriching Islamic sciences, and confronting suspicions.

**How to track new:**

1. Interactive platforms: gather managers and disseminate their ideas.

2. Conferences and seminars: discuss new visions.

3. Books and magazines: publish modern interpretations.

4. Cooperation with universities: encouraging scientific research.

5. Use of technology: developing applications and employing artificial intelligence.

**New Tracking Controls:**

* Commitment to the internal rules of interpretation of the Qur'anic (harmony between verses).

* Based on logical and innate evidence, avoiding incitement, extremism and superstition, and conforming to the laws of God.

* Balance between old and new.

* **Beware of sanctifying persons: ** Our appreciation of scholars and contemplators, whether they are predecessors such as the four imams, Bukhari and others, or contemporaries and newcomers, should not be transformed into a sanctification that elevates them above the rank of fallible human beings. All of them are human beings who make mistakes and mistakes, and as it was said: "Everyone is taken from his words and returned except the owner of this tomb" (referring to the Prophet (peace and blessings of Allaah be upon him). Although religion is based on correct transmission, reason is the object of assignment and the tool of understanding, discernment and weighting. Therefore, we must sift and scrutinize the sayings of all human beings, and present them to the balance of Sharia and reason, to follow the best and closest to the truth, in order to achieve the Qur'anic approach: "Those who listen to the saying follow the best of it, those who are guided by God, and those who are the first of the minds" (Az-Zumar: 18). A sound understanding of religion depends on a balance between correct transmission and open reason, not blind imitation or the sanctification of men.

**Acknowledgments:**

I would like to thank all those who have enriched this work, old and new thinkers, intellectuals and researchers, Muslim and non-Muslim. I believe that dealing with the ayatollahs, with any sincere intention to seek the truth, is an enrichment of the religious and cognitive field.

(List of References Practitioners)

(Note: The reference to the existence of a list of practitioners has been retained in the reference section)

I ask God to help me prepare a list of contemplators who helped me acquire the skills of reflection.

**In conclusion:**

I ask God to make this book pure for His face, to benefit from it, and to bless us with contemplating His Book and working with it. Praise be to Allah, Lord of the Worlds.

Our Lord accepts from us that you are the All-Hearing and All-Knowing" (Al-Baqarah: 127).

I ask God to make this work purely for His face, to write down the reward of all those who contributed to it, and to open doors of contemplation for us that bring us closer to understanding His purpose.

References

Channels in Youtube or Tik Tok

Introduction to the initiation of digitizing the original manuscripts of the Noble Qur'an and the Six Book Series: The Light of Reason and Authentic Contemplation

"The Qur'an is guidance, healing, sustenance and light for the believers", with these great words God describes his dear book, stressing that it is the great blessing that guides hearts, heals chests, and illuminates paths. The scholars of the Ummah have made strenuous efforts over the centuries to memorize this great book and facilitate its understanding, setting the formation and points and establishing the rules of recitation. However, these blessed efforts, to the extent that they facilitated the outward reading, inadvertently obscured some of the beauty and contemplative depth of the authentic Qur'anic text.

In this context, the project of digitizing the original manuscripts of the Holy Qur'an is a unique initiative, which aims to make the Qur'anic text available in its form closer to the moment of revelation, before adding touches of human diligence to it. The digitization of these manuscripts, especially the Ottoman Qur'an, is not merely a work of art, but a call to revive authentic reflection and to encourage critical thinking that transcends blind imitation.

Why are digital manuscripts key to authentic reflection?

The Six Book Series: From Symbol to Reality

This six-book series is not just a theoretical study, but a practical application of the digitization project. Each book in the series presents a different aspect of reflection through digital manuscripts, moving us from symbol to reality, from theory to application.

Call to action:

These six books are a call to action, a call to optimism, and a call to participate in building a better future for Qur'anic reflection and for serving the dear book of God. Let us make
these digital manuscripts the starting point for a rich contemplative journey, in which we draw from the help of the pure Qur'an, draw inspiration from its clear gifts, and discover for ourselves the miracle of the Arabic tongue that was manifested in this eternal book.

Nasser Ibn Dawood is an Islamic engineer and researcher

13 March 2025

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